NOTES
ON
THE APOCALYPSE;
WITH
An Appendix
CONTAINING DISSERTATIONS ON SOME OF THE APOCALYPTIC SYMBOLS,
TOGETHER WITH
ANIMADVERSIONS ON THE INTERPRETATIONS OF SEVERAL
AMONG THE MOST LEARNED AND APPROVED
EXPOSITORS OF BRITAIN AND AMERICA.
BY DAVID STEELE, Sr.,
Pastor of the Reformed Presbyterian Congregation, Philadelphia.
PHILADELPHIA: YOUNG & FERGUSON, No. 14 SOUTH SEVENTH ST. 1870.
TO THE
REV. JOHN CUNNINGHAM, LL.D.,
Missionary from the Reformed Presbyterian Church to the Jews in London, England.
REV. AND VERY DEAR FRIEND AND BROTHER:—
Although we are "separated upon the wall, one far from the other," we are not altogether precluded from mutual salutation. Placed by our Master on two hemispheres, between which the electric current bears frequent tidings, our respective positions are advantageous for noting the events of providence. These constitute the signs of the times, and are the counterpart of prophecy. Prophecy and providence reflect light upon each other, and both are helpful to the interpretation of each; but He alone who is the "Wonderful Counsellor," can cause us to understand either.
In submitting the following work to the public, I venture to do so under your auspices, if not under the sanction of your name. And I embrace the present occasion, Rev. Sir, to bear willing testimony to your acknowledged scholarship,—your profound erudition, especially in Natural Science and Philology. I do also cheerfully and joyfully recognise you as a public witness; and at the present time of general defection, as an official and consistent witness in the British Isles for the integrity of our Covenanted Reformation,—that reformation which in its fuller development is destined to secure the rights of God and man in reorganized society. Such, I believe to be one of the cheering lessons which may be learned by Christ's witnesses from searching the Apocalypse.
That you, Dear Sir, may be long preserved, sustained and comforted by the providence and grace of the Most High, amid all your self-sacrifice, privation and reproach which you endure for the truth's Bake, is the prayer of
Your brother in covenant bonds,
DAVID STEELE.
PHILADELPHIA, February 1st, 1870.
Contents
[ PREFACE ]
[ NOTES ON THE APOCALYPSE. ]
[ CHAPTER I. ]
[ CHAPTER II. ]
[ CHAPTER III. ]
[ CHAPTER IV. ]
[ CHAPTER VI. ]
[ CHAPTER VI. ]
[ CHAPTER VII. ]
[ CHAPTER VIII. ]
[ CHAPTER IX. ]
[ CHAPTER X. ]
[ CHAPTER XI. ]
[ CHAPTER XII. ]
[ CHAPTER XIII. ]
[ CHAPTER XIV. ]
[ CHAPTER XV. ]
[ CHAPTER XVI. ]
[ CHAPTER XVII. ]
[ CHAPTER XVIII. ]
[ CHAPTER XIX. ]
[ CHAPTER XX. ]
[ CHAPTER XXI. ]
[ CHAPTER XXII. ]
[ FOOTNOTES: ]
[ APPENDIX. ]
PREFACE
The Apocalypse is one of the most sublime and wonderful dramatic exhibitions presented for human contemplation. Internal evidence concurs with authentic history, in demonstrating to the devout and intelligent reader, its divine origin. God, angels and men, are the principal actors. Men's natural curiosity may find entertainment in this book; and from no higher principle, many have doubtless been prompted to attempt a discovery of its mysterious contents. What is true, however, of supernatural revelation in general, is equally true of this book:—"The natural man receiveth not the things of the Spirit of God, neither can he know them, because they are spiritually discerned."
To the right understanding of the Apocalypse, so far as the prophetical parts of it are contemplated, the following prerequisites would seem to be indispensable:—
1. A competent knowledge of what may be termed the fundamental doctrines of the gospel: such as the unity of the Divine Nature; the distinction of persons in the Godhead; the atonement and intercession of Christ; the total depravity and renovation of human nature; the resurrection and final retribution, etc.
2. Acquaintance with symbolical language, as the only language common to all men since the confusion of tongues.
3. Familiarity with the typical dispensation, from which most of the symbols are taken. 4. Freedom from all political bias.
No expositor of the Apocalypse appears to have possessed all these qualifications, however few and simple. The most learned and judicious interpreters of this book have been divines of Britain and of the United States.
After so many laborers employed in this harvest, the reader may ask,—What remains to be gleaned? To this inquiry, it may be sufficient to remind the devout Christian, that as the Apocalypse is the end of the Bible, so "the harvest is the end of the world;" and during the intermediate time "the Lord of the harvest is sending forth laborers." Prophecy has engaged the attention and occupied the thoughts of the writer, more or less, for the last thirty years. He has consulted the views of most of the distinguished and approved interpreters of the book of Revelation; among whom the following are named, viz.: Mede, Sir Isaac and Bishop Newton, Durham, Fleming, Gill, Whitaker, Kett, Galloway, Faber, Scott, Mason, McLeod; and many others: from all whose labors, he has derived much instruction; and from all of whom he has been obliged in important points to dissent.
The immediate occasion of this undertaking, was the urgent request of the people of his charge, that the substance of a course of lectures delivered in ordinary Sabbath ministrations, might be put into a more permanent form, for their future edification.
In the early centuries of the Christian era, so wild, enthusiastic and corrupt were the sentiments of some Millenarians, that this book ceased in great measure to be read or studied; and even its divine authority came to be questioned by many learned and pious men. As the "Dark Ages" of Popery resulted from neglect of the sacred Scriptures in general, so even among the first reformers the Apocalypse was viewed with suspicion as to its claim to inspiration. It is probable that many of the unlearned will hear with wonder, and doubt the assertion, that even the great reformer Luther rejected the Apocalypse, as being no part of the sacred canon! The same judgment he formed of the epistle by James! With characteristic boldness, he wrote as follows:—"The epistle of James hath nothing evangelical in it. I do not consider it the writing of an apostle at all.... It ascribes justification to works, in direct contradiction to Paul and all the other sacred writers.... With respect to the Revelation of John, I state what I feel. For more than one reason, I cannot deem this book either apostolic or prophetical, ... and it is sufficient reason for me not to esteem it highly, that Christ is neither taught nor known in it."[1] Such was the estimation in which that distinguished reformer held two inspired books of the New Testament at the dawn of the Reformation. How great the increase of scriptural light since his day!
The grand design of this book, as declared by its divine Author, is, "to show unto his servants things which must shortly come to pass," ... "to testify these things in the churches:"—to make known beforehand, to those styled his "witnesses," the certainty of a great apostacy,—the rise, reign and overthrow of the Antichrist, that "when it came to pass, they might believe," and exemplify before the world "the patience and the faith of the saints." During that protracted period, the witnesses could neither know their duty nor sustain their allotted trials without these necessary instructions.
From the position of the witnessing church—"in the wilderness" during the whole time of Antichrist's reign, which is also the position of the apostle John when viewing in vision the "woman upon the beast;" (ch. xvii. 3,) that appears to be the only advantageous position from which to view the actors in this wonderful scene. And since few have voluntarily "gone forth to Christ without the camp, bearing his reproach," or submitted to wear the mourning garments of "sackcloth," it is not at all surprising that the Apocalypse—emphatically a Revelation—should continue to be, to many, a "sealed book." But on the other hand, "blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."
As this work is intended for the instruction and edification of the unlearned, rather than for the entertainment of the learned, words of foreign extract are used as seldom as possible. Practical remarks and reflections are rarely introduced; the principal aim being simply to ascertain and present to the reader the mind of the Holy Spirit. How far this object has been accomplished, is of course left to the judgment of the honest inquirer. The reader, however, in forming his judgment of the value of these Notes, may be reminded of that inspired rule in searching the Scriptures,—"Comparing spiritual things with spiritual." To assist him in the application of this divine rule, many chapters and verses are quoted from other parts of the Bible, but especially within the Apocalypse itself; that by concentrating the various rays upon particular texts or symbols, their intrinsic light may be rendered more luminous. Thus the interpretation given, if correct, may be confirmed and illustrated.
NOTES ON THE APOCALYPSE.
The heavens and the earth did not make themselves. The material universe furnishes to the intelligent creature a visible demonstration of the "eternal power and godhead of its Author." Besides, a sense of Deity is essential to humanity; and a supernatural revelation is not necessary to convince rational beings that there is a God. Man is a dependent being in common with all other creatures, and all creatures depend upon a first cause. That cause is God. Dependent as a creature, man may know something of the natural perfections of his Maker; and possessing a conscience, which implies accountability to a superior, he may know,—he must know, something of the moral attributes of God.
In view of these positions, we may account for the fact, too often overlooked by the reader of the Bible, that the Holy Spirit directed the first of all historians to begin his narrative so abruptly. Assuming that the reader is already assured of God's being, Moses proceeds at once to account for the origination of the material universe. In simple narrative he writes,—"In the beginning God created the heaven and the earth." Thus God's being, and the eternity of his being are assumed as known by the first inspired penman; a fact or principle not to be disputed. True, the being of God has been questioned, but only by "fools"—"brutish people;" who, by their atheistical suggestions have proclaimed to their fellows their "brutish folly." (Ps. xiv. 6, xciv. 8, 9.)
As the Bible takes for granted that mankind have had a previous revelation in their own physical and moral constitution,—in the visible heavens and earth; the same is true of the last book of the Bible, the Apocalypse. It assumes that the reader has some competent knowledge of the preceding books of the sacred Scriptures. The reader is supposed to be acquainted with the patriarchal and Mosaic dispensations of the Covenant of Grace. Moreover, the moral law, as inculcated in the Old Testament; the Levitical priesthood and ministry, as being "shadows of good things to come;" the "doctrine according to godliness," taught in the gospels and epistles of the New Testament,—are all taken for granted and supposed to be received with a divine faith by all who would profit by this last book of the sacred canon.
It is further assumed in the Apocalypse, that the humble inquirer into the mind of the Holy Spirit has a knowledge of ancient history, of the character and destiny of Egypt, Babylon, etc. And finally, it is requisite that the successful inquirer into the mind of God be acquainted with the language of symbols; and, above all, that he be resolved, with the inspired writer John, to take a position with the mystic woman in the wilderness.
With these few preliminaries, we proceed:
CHAPTER I.
1. The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.
Verses 1-3.—Here, our divine Mediator appears in the continued exercise of his prophetical office "in his estate of exaltation." While present with his disciples on earth, he told them he had many things to say to them, but they could not hear them then. (John xvi. 12) Upon his ascension he fulfilled his own and his Father's promise in sending the Holy Spirit to guide them into all truth—bring all things to their remembrance, and show them things to come. (v. 13.) The fulfilment of this promise we have in the whole of the New Testament,—doctrines, facts and predictions.
Jesus said,—"Of mine own-self I can do nothing." (v. 30.) The same is true of his teachings as of his works:—"The words that I speak unto you, I speak not of myself, (xiv. 10.) In all that "Jesus began both to do and to teach," (Acts i. 1,) he was instructed by his Father. These things are all plainly implied in the first verse. Indeed, the official actings of the three Persons in the Godhead had been frequently taught by Christ during the time of his personal ministry; and they are more fully and frequently recorded by the beloved disciple than by any other evangelist, in that gospel which still bears this apostle's name. Thus, it appears that although this book is called a "Revelation of Jesus Christ," he is not the ultimate author. It is a revelation "which God gave unto him." By God here, we are to understand the person of the Father. The reader is thus conducted to the divine origin of all supernatural revelation,—the eternal purpose of God. (Heb. i. 1, 2.) The object of the whole Bible, in the evolvement of the divine economy of man's redemption, appears to be the unfolding of the ineffable mystery of the Trinity, and displaying the perfections of the Godhead, to his own glory as the highest and last end.
The channel through which the divine will comes to the church, is exhibited in the beginning of this book. Originating with God the Father, passing to the Mediator, communicated to a holy angel; by his ministry it is made known to John, who reveals it to the church! How beautiful the order here! How wonderful and condescending on the part of God!
Although we commonly and justly designate the whole Bible by the name "Revelation;" yet we are to consider that this book is so called by way of eminence. Doubtless it is so styled by its divine Author because it reveals events which were then future, and which could not be discovered by human sagacity. But this holds equally true of other parts of the Scriptures, especially those parts which are prophetical. It may be that this book is called "Apocalypse" because of the opposition which it was to encounter from Antichrist, as also because of its singular and intended use to a peculiar portion of professing Christians. As on the one hand the Romish church, and too many who protest against her encroachments, prohibit or discourage the disciples of Christ from reading this book; so, on the other hand, it has been of singular use to others in strengthening their faith and ministering to their comfort.
John "bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw." A question arises here,—What is the difference, if any, between the "word of God" and the "testimony of Jesus Christ?" Or is there any distinction intended by the Holy Spirit? Most readers as well as expositors view these expressions as identical. We shall meet with them, or their equivalent, frequently hereafter; and it may be proper at the outset to inquire a little into this familiar phraseology. (See chapters i. 9; vi. 9; xii. 11, 17; xx. 4, etc.)
Recognising the inspired rule of interpretation,—"comparing spiritual things with spiritual," we refer to Psalm lxxviii. 5, where "testimony and law" are obviously distinguished. The same distinction will be found in Isa. viii. 16, 20. The prophet refers the reader to two tests of doctrine and practice: first the "law." But as the spouse of Christ is unable, in her perplexity, to apply the law to the present case in a manner satisfactory to herself, she is directed by her Lord, (Song i. 8,) to "go forth by the footsteps of the flock." That is, search and ascertain how the disciples applied the law in similar circumstances, and imitate their approved example. This is a rule recognised and often inculcated in the New Testament. (Heb. vi. 12.)
The inspired penman in Psalm lxxviii. 5, refers to the covenant transaction at Mount Sinai, where the "law" was exhibited as an appendix to the covenant of grace—"added to the promise." (Gal. iii. 19.) The reader will find this whole matter set before him, perhaps to his surprise and delight in Exod. xx. 1-17. The Lord (Jehovah) is the God (Elohim) of his people. How shall they know that he is their God? By the law?—No, for that is a rule to all men. They know by the testimony as distinct from the law. Testimony consists of facts. God's people knew that he was their God, because he "brought them out of the land of Egypt, out of the house of bondage." This was "the doing of the Lord,"—"the testimony of Jesus Christ." And so it is an important and precious truth to us at the present day.—"The preface to the Ten Commandments teacheth us, that God is the Lord (Jehovah) and our God."—This great historical fact is the controlling motive to acceptable obedience to the moral law. To this, among other truths of the gospel, every faithful minister will "bear witness" with the apostle John.
John also bore witness to "all things that he saw," as presented to him in a succession of visions to the end of this book, in view of some of which, he "wondered with great admiration." (xvii. 6.)
In the third verse there is a "blessing" pronounced on all such as "hear, read and keep those things which are written in the words of this prophecy." A mere reading and hearing of the Apocalypse will not secure the blessing. It is suspended on the keeping. "Blessed is he that keepeth the sayings of the prophecy of this book." (Ch. xxii. 7.) The divine and compassionate Author of this prophecy, who "knoweth the end from the beginning," foresaw the violent and ignorant opposition even to the reading of it, which would be encountered by those for whose special direction and comfort it was given. While the "man of sin" would attempt to deprive the church of the light of the Bible in general, the great "Antichrist" would join him in special hostility to this book. The judgment of the former is, that the Bible in the hands of the people will generate heresies; of the latter,—the Apocalypse is so "hard to be understood" as to be unintelligible. A revelation, and yet unintelligible! This is very nearly a contradiction. Such sentiments betray rebellion against the authority, and a reflection upon the wisdom and beneficence of God. All Christians acknowledge, as Peter says of the writings of Paul, that in this book are "some things dark and hard to be understood:" but there have been always and now are, some disciples who do not subscribe to the teaching of most expositors of this book,—that their actual fulfilment, alone, will interpret these predictions.—Doubtless it was in view of such discouragements that our Lord prefixed and repeated the special blessing. And this promised blessing of the Master himself is sufficient to countervail all the discouragements and hostility of the adversaries, thrown in the way of the reader and expositor. Moses "endured as having respect unto the recompense of the reward." Let us copy his example. "He is faithful that promised." Let the pious reader, therefore, disregard the counsel to "omit the reading, of this book in family worship," as we have sometimes heard; whether it be tendered by Papist, Prelate or Presbyterian, because it is directly contrary to the express command of Christ, (John v. 39,) and because by following such counsel, he would forfeit the special blessing here promised.
4. John, to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
5. And from Jesus Christ, who is the faithful Witness, and the First-begotten of the dead, and the Prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
6. And hath made us kings and priests unto God and his Father; to whom be glory and dominion for ever and ever. Amen.
Vs. 4-6.—Here we have the customary salutation, addressed to the churches of Asia Minor. Many other churches had been organized in other parts of the earth at this date; (A.D. 96:) but the special reason why John saluted these seven, and addressed an epistle to each, would seem to be his vicinity to them in the place of his present sojourning, and probably his personal acquaintance with them in the exercise of his ministry among them, (v. 11.) His prayer for these churches is substantially the same as that prefixed to most of Paul's epistles. Grace and peace are inseparable in the divine arrangement. "There is no peace, saith my God, to the wicked." (Isa. lvii. 21.)
The solitary pilgrim in his place of banishment, contemplating the Abrahamic covenant, and realizing that grace and that peace in which he desires his fellow disciples to share, sets before us the threefold source whence these divine influences flow. First, "from him which is, and which was, and which is to come;" a description of God the Father, whose personal subsistence has priority in the Godhead, and who occupies the like priority in voluntary relationship and economic standing. From the Father personally, as the representative of Trinity, we have seen (in verse 1,) this book emanated; and now from the same we are taught that "grace and peace" come to fallen man. Second, John's prayer here, differs from Paul's usual form in the beginning of his epistles; for Paul omits the Holy Spirit, commonly saying,—"Grace be to you, and peace from God the Father, and from our Lord Jesus Christ," (as in Gal. i. 3.) In this last book of Scripture we have the co-equal Three introduced as co-operating in the work of man's redemption. Thus our attention is directed to the "seven Spirits which are before the throne;" by which we are to understand the Holy Ghost, in his essential equality with God the Father, but in the place of official subordination. The Holy Spirit is one personally, but seven in his manifold gifts and graces, with special reference to the "seven churches." And whereas the divine Spirit, in the order of his personal subsistence and operation is third, here he occupies the second place in the order of revelation. Third, The special reason for reserving the notice of our Saviour to the last place, is doubtless that the "beloved disciple" may take occasion to leave on record an expression of his admiration of the Mediator's person, one of whose names is "Wonderful," (Isa. ix. 6;) and that he might exemplify the ruling principle of his own heart,—"We love him, because he first loved us." (1 John iv. 19.) The apostle dwells upon the personal glory of Immanuel, contemplating him in his threefold office of prophet, priest and king.—He is "the faithful witness" in his prophetical office. "The only begotten Son, which is in the bosom of the Father, he hath declared him." (John i. 18;) "who, before Pontius Pilate, witnessed a good confession." (John xviii. 37.) He is "the first-begotten of the dead." He "died unto sin once," as an expiatory sacrifice to atone for the guilt of an elect world. Being a "priest for ever after the order of Melchizedek," "he ever liveth to make intercession,"—"death hath no more dominion over him," as it had over Lazarus and many others who "came out of the graves after his resurrection." (Matt, xxvii. 52, 53.) Among all, he has the preeminence. (Col. i. 18.) He is "the Prince of the kings of the earth." There is not in the sacred volume a title of our Redeemer more full or expressive than this, on his headship or royal office. A prince is of royal parentage. Such is the understanding of mankind in all civilized nations. Joseph in Egypt typified, in part, the kingly office of Christ; and Solomon on the throne of Israel partially typified him in his dominion: but as Balaam foretold that he should be "higher than Agag," (Num. xxiv. 7,) so we may say he is higher than Joseph,—"A greater than Solomon is here." "Pharaoh said unto Joseph, Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou." When the Father says to the Son, "Thy throne, O God, is for ever and ever," (Ps. xlv. 6,) this is consistent with "excepting him that did put all things under him." (1 Cor. xv. 27.) Although we are not warranted to say with some, "The Father is the fountain of the Godhead, we may warrantably and boldly say, the Father is the fountain of authority. (John vi. 38.) The dominion of the Mediator is universal, reaching "from the roofless heaven to the bottomless hell." It is comfortable to the disciples to know this in anticipation of the rise and reign of Antichrist. He is, by the appointment of the Father "head over all things," (Eph. i. 22,)—"able to save to the uttermost all that come unto God by him," to "consume with the spirit of his mouth, and destroy with the brightness of his coming, that Wicked, the Man of Sin." (2 Thess. ii. 8.)
In view of the personal dignity and mediatorial dominion of Christ, the apostle gives expression to his admiration and wonder at the amazing love and condescension displayed by him on behalf of himself and all others, on whom that love was fixed from everlasting, and whose guilt and pollution were taken away by the atoning and cleansing blood of the Lamb. To these saving benefits is to be added the honour to which the redeemed are advanced as "kings and priests,—a royal priesthood." The living Head is "a priest upon his throne," (Zech. vi. 13,) and all the members are assimilated to him. (1 Pet. ii. 5, 9.)
7. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen.
Verse 7.—How animated the language, sublime the conception, and awe-inspiring the sentiment here! Time is annihilated! The end is seen from the beginning, and all eyes are directed to the sovereign Judge of the world, as he comes in majesty to fix the final destiny of all the children of Adam! These have constituted only two classes sincere world began. "Every eye shall see him," but the eye will affect the heart very differently. The hearts of some, with holy Job, will be filled with joy unspeakable, (Job xix. 26, 27;) but others, with mercenary Balaam, will be inspired with terror and dismay. (Num. xxiv. 17.) Of "them that pierced him," who shall be able to abide his indignation? Judas, Caiaphas, Herod and his men of war; Pontius Pilate, and all who have consented to the counsel and deed of them, "must appear before his judgment seat." "All kindreds of the earth," covering all the combinations of "Antichrist" during the definite period of twelve hundred and sixty years, "shall wail because of him," (Rev. xiv. 10, 11.) Assured of the equity of Messiah's judgment, the apostle, in the exercise of "like precious faith with all them that believe," subjoins his hearty assent,—"Even so, Amen:" "So let all thine enemies perish, O Lord." Doubtless the design of the Holy Spirit in this verse is to furnish ground of encouragement to those who were to be engaged in the protracted conflict with the powers of darkness foreshadowed in the prophecy of this book.
8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Ver. 8.—The same divine person, to whom the apostle directs the doxology in the 6th verse, is introduced in the 8th: that is, the Lord Christ. He claims eternity and omnipotence. He describes himself here in the very words which in the 4th verse are descriptive of the eternal subsistence of the person of the Father. "Alpha and Omega," the first and last letters of the Greek alphabet, are explained in the words,—"the beginning and the ending." This language is not to be understood as expressing or defining the duration of the Godhead only; but it points also to the divine purpose and providence. To the same purpose speaks our Redeemer under the name of Wisdom:—"The Lord (the Father) possessed me in the beginning (head, purpose) of his way, before his works of old." (Prov. viii. 22.) In joint counsel with the Father, ere the wheels of time began to move, and being "almighty" to execute the purposes of God, he is perfectly qualified to act as the final Judge of the world. And in the great and last day "every tongue must confess that he is Lord, to the glory of God the Father." (Phil. ii. 11.) "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." (Rom. xiv. 9.)—"God is judge himself." (Ps. 1. 6.)
9. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
Ver. 9.—Again, the inspired writer addresses the Christians in Asia, acquainting them very briefly and simply with his present local situation; not so much to move their sympathy with him, as to express his unabated affection for them:—"I am your brother, and companion in tribulation." Although the "like afflictions were accomplished in his brethren," the Devil was permitted to "cast" only "some of them into prison." But it is remarkable that John utters not a word, much less manifests any resentment, against the persecutor. He was "in the isle that is called Patmos:"—but he does not say who sent him there. Historians tell us that he was banished by Domitian, the Roman emperor; others say, by Nero; but the former is more probable. This island is proverbially barren. It is situated among a number of islands in the Aegean sea, a point of the Mediterranean running northward between Europe and Asia, and not very remote from most of the churches here addressed.
The ground of controversy between John and his persecutors was "the word of God, and the testimony of Jesus Christ." Of these he "bare record." (v, 2.) "This," say most expositors, "was the cause of John's banishment." This unguarded language confounds the difference between a cause and an occasion. John had given no cause of banishment to his enemies. The true cause of their hostility was their hatred of the "word of God and the testimony of Jesus Christ." For these John contended earnestly, as Jude enjoined; (ver. 3:) just as Paul and others were "bold in their God to speak the gospel of God with much contention." (1 Thes. ii. 2.) We have here the standing ground of strife between the believer and the infidel; between Christ and Belial, between the church and the world. There is a divine hand interposed all along in this warfare, and the conflict will terminate only in the extermination of one of the parties. (Gen. iii. 15; Rev. xx. 10.)
10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
Ver. 10.—The beloved disciple had often "tasted the good word of God," while the bosom-companion of Christ in the time of his ministry on earth: His "heart burned within him." (Luke xxiv. 32.) Especially had this been his happy experience on the holy Sabbath. Now that his condition is solitary, being by violence "driven out from the inheritance of the Lord," (1 Sam. xxvi. 19,) his gracious Master favours him with a special visit. Did he not say to his disciples while he was yet with them,—"I will not leave you comfortless? I will come to you." (John xiv. 18.) The Comforter was promised to supply the want of the Saviour's bodily presence, (v. 16,) and now John is "in the Spirit," and it is "the Lord's day,"—the Christian Sabbath. We may well suppose this disciple never was happier, no, not when he was "leaning on Jesus' bosom." He would not now envy the emperor or any of his persecutors in all their outward peace and prosperity. He was in an ecstasy,—"whether in the body or out of the body he could not tell:" but his soul was susceptible of the impressions of Christ's love, and of the intimations of his sovereign will. "Shall I hide from Abraham the thing which I do?" (Gen. xviii. 17.) "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos iii. 7.) John does not boast as Balaam,—"falling into a trance, but having his eyes open:" yet he heard and saw as distinctly and clearly as if his perceptions had come through the medium of his bodily ears and eyes. "He heard behind him a great voice as of a trumpet," not to alarm, but to engage attention.
11. Saying, I am Alpha and Omega; the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
V. 11.—Christ speaks, asserting his eternity, and consequently his equality with the Father. This book being written in the Greek language, our Saviour names and appropriates to himself the first and last letters of the alphabet in that language, and gives the interpretation,—"the first and the last," as in v. 8. John is directed to write and send to the seven churches all that is contained in this last book of the Bible. The churches are named here, and in the second and third chapters they are addressed severally in a letter to each. It may be noted that besides the general commission to preach the gospel to every creature, apostles had a special call to write; and sometimes a prohibition,—"write not," (ch. x. 4.) Many of the most learned and godly divines whom we would consider best qualified, have never left any writings for the instruction of posterity; whilst others less qualified, either in respect of literature or piety, or not at all qualified, have filled the world with books without a special call from Christ. (John xx. 30, 31; xxi. 25.)
12. And I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks;
13. And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15. And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword; and his countenance was as the sun shineth in his strength.
Vs. 12-16.—His attention being arrested, the apostle "turned to see the voice,"—that is, the person from whom the voice came. A glorious vision was presented to his view,—"seven golden candlesticks" or lamp-bearers, in allusion to the golden candlestick with the seven lamps as placed in the tabernacle. (Exod. xxv. 31-40.) "In the midst of the candlesticks appeared one like unto the Son of man," the Mediator, clothed in sacerdotal garments, supplying oil for the light, after the example of Aaron and his sons. (Exod. xxvii. 20, 21.) The "garment" may signify his mediatorial righteousness,—the "golden girdle" the preciousness of his love,—"his head and his hairs white like wool," his purity and eternity,—"his eyes as a flame of fire," his omniscience, by which he searches the reins and hearts, and sees the end from the beginning; "his feet like unto fine brass," the stability of his appointments and the excellency of his providential dispensations,—"his voice," the irresistible energy of his word to quicken, terrify or destroy at his pleasure. (John v. 25, Heb. xii. 26.) "The sharp two-edged sword" will represent his awful justice against the impenitent who resist his righteous authority. "With the breath of his lips shall he slay the wicked." (Is. xi. 4; Luke xix. 27.) "His countenance as the sun shining in his strength," disclosed to the beloved disciple such splendor as to overwhelm him. The like display of divine majesty was insupportable to Saul of Tarsus when on his way to Damascus. (Acts xxvi. 13.) To the workers of iniquity, "our God is a consuming fire." (Heb. xii. 29.) It is a certain truth,—"The vengeance of the gospel is weighter than the vengeance of the law." (Heb. x. 28, 31.) "Let us therefore fear."
17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18. I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
20. The mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches.
Vs. 17-20.—We have the effect of the vision upon the beloved disciple. He who had leaned on Christ's bosom at supper, and who had seen his Master transfigured on the holy mount, was now utterly overwhelmed with the effulgence of his glory. John "fell at his feet as dead." So it was with Daniel, "a man greatly beloved." (Daniel x. 4-8.) But the compassionate Saviour dispelled his fears, as in all similar cases; making known to his astonished servant his supreme deity and real humanity, as "the first and the last," who died for the sins, and was raised again for the justification of his people. (Rom. iv. 25.) He is "alive for evermore,"—become "the first fruits of them that slept." (1 Cor. xv. 20.) He "dieth no more. Death hath no more dominion over him." (Rom. vi. 9.) And so complete is his victory over the king of terrors, the last enemy of the believer, that he hath "the keys of hell and of death." He has the "key of the bottomless pit," (xx. 1;) having triumphed over principalities and powers, making a show of them openly. (Col. ii. 15.) Whether Christ used the word, "amen," to ratify the truth of his immortality; or whether this is an expression by John of his joyful acquiescence in that truth, is not material: we know on satisfactory evidence, that our Lord is a prophet and king, as well as a priest, "after the power of an endless life." (Heb. vii. 16; Rom. xiv. 9.)
John is next commanded to write,—First, "the things which he had seen;" that is, the description of the foregoing vision:—Second, "the things which are;" that is, the actual condition of the church, as delineated in the diverse characters of the seven churches addressed, as in the next two chapters:—Third, "the things which shall be hereafter:" that is, the prophetical part of the book, from the beginning of the fourth chapter to the close, as containing the prospective history of the church and of the nations, as she was to be affected by them, or they by her, till the consummation of all things. This is the division of the book made by the divine Author himself, and it is a natural and intelligible one. All attempts of learned and pious men by other divisions to render this mysterious part of the Bible more clear to the unlearned reader, tend only to display the ingenuity of the writers,—not to say their temerity, while they "darken counsel by words without knowledge." Such artificial divisions are as unfounded, in the apprehension of sober expositors, as the attempts of impious Arians and others, to turn the historical narrative of the creation and fall of man into an allegory!
The meaning of the "seven stars and seven candlesticks" is then explained to John. The word, "are," is used in a figurative sense, and not to be taken literally. It means here, symbolize, represent or signify. It is to be interpreted in the same sense as in the following places of sacred Scripture:—"It is the Lord's passover." (Exod. xii. 11.) "That rock was Christ." (1 Cor. x. 4.) "This is my body." (Matt. xxvi. 26.) None but a Papist will have any difficulty here, or perhaps,—a Lutheran!
CHAPTER II.
Some commentators, among whom may be mentioned the learned Dr. Gill, a leading Antipedobaptist minister of England, have imagined, that the seven epistles addressed to the Asiatic churches, contain a mystical prophecy of the church general, covering the whole period of her history from the apostolic age till the end of the world. According to this fancy,—for it is nothing more than a fancy; the church in Smyrna, will represent the church's condition in the second stage of her history, when Arianism prevailed! And the Laodicean must represent her last, and so her worst condition! How will this harmonize with the 20th chapter, where she appears in triumph over all her antichristian foes? This is given as a specimen of the unbridled fancy and licentious imagination with which even good men may be tempted to approach the reading and interpreting of this important and instructive part of God's word. But Peter informs us that some persons in his time, "wrested" those parts of Paul's writings which were "dark and hard to be understood:" and this was not the worst of their conduct, for they treated "the other scriptures also" in the same reckless and irreverent manner, which were neither dark nor hard to be understood. (2 Pet. iii. 16.) These epistles are no more mystical or prophetical than those of the apostle Paul. They are simply and properly descriptive, although like all other epistles, they are applicable to the church general in all ages, and equally suited to the case of individuals, as is clear in the close of each:—"If any man have an ear, let him hear."
1. Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
3. And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.
4. Nevertheless, I have somewhat against thee, because thou hast left thy first love.
5. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
7. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
Verses 1-7.—This first epistle, addressed to the church in Ephesus, comes from the Lord Jesus, who holds the stars in his right hand; who gives commission to the ministry, gives them authority as his ambassadors to negotiate with mankind, communicates to them the light which they diffuse in the world, sustains them in their respective spheres, and controls them as they move in their orbits. He walks in the midst of the candlesticks, as the sun in the system of nature, trimming and snuffing the lamps that they may burn more clearly.
This is the second epistle sent from Christ to the church of Ephesus. Paul, who is thought to have planted this church, (Acts xviii. 19,) had written to those Christians some thirty years before, while he was a prisoner in Rome. (Eph. i. 4; vi. 20.) Paul and John were nothing more than Christ's amanuenses,—"the pen of a ready writer." (Ps. xlv. 1; 1 Cor. iii. 7.)—"The angel of the church" is at once a symbolic and collective name, including also the idea of representation:—not a pope or any other prelatic personage. No doubt in our Saviour's estimation the saints take precedence here of the "bishops (overseers.) and deacons," as they do in Phil. i. 1; Eph. iv. 8-12. All ecclesiastical officers are Christ's gift to the church; but the object or recipient of the gift is more valued than the gift. And just here is the point where prelates "do greatly err, not knowing the Scriptures." They have arrogated to themselves the honourary title of "clergy;" and for the sake of distinction, and to give plausibility to their ambitious pretensions, call the membership of the church the "laity,"—contrary to the express decision of the unerring Spirit. Peter cautions the "elders" that they be not as "lords over God's heritage,"—lot, clergy; where it is obvious that the body of the people, as distinguished from their rulers, are denominated the clergy. Moreover, it is evident to any unbiased reader, that the membership, and not a bishop only, are addressed by our Lord in these epistles; as when he says,—"some of you." (v. 10.) Hence it may be inferred that there is no proof in these epistles on which to erect the antichristian hierarchy of diocesan prelacy; and consequently that ecclesiastical government is by divine right, lodged in the hands of a plurality of presbyters.
Christ notices what is commendable, before he administers reproof. "I know thy works."—There seems to be an incompatibility between the "patience" commended, and not being able to "bear them which were evil." But patience under persecution or any other providential dispensation, is perfectly consistent with an enlightened zeal against error and immorality. Indeed, the two graces,—patience and zeal, are inseparable in themselves, and as connected with all the other graces of the Holy Spirit.—There were such in the primitive church, who claimed to be apostles, and who, upon trial, were discovered to be impostors. Paul, in the exercise of the miraculous gift of "discerning of spirits," could, without presbyterial examination of witnesses, personally detect "false apostles, deceitful workers" in Corinth. (2 Cor. xi. 13.) But John was not at Ephesus, and therefore the ordinary rulers are approved by Christ for the faithful exercise of discipline. Persons who falsify the doctrines and corrupt the order and ordinances of divine appointment, are the worst of liars, and having been by competent authority "found" to be such; they may be so called without breach of charity. When discipline is neglected or relaxed, error and tyranny soon enter, with "confusion and every evil work." But when false teachers have gained followers and influence in the church, the friends of truth and order will be in danger of yielding to the pressure. They are liable to become "weary and faint in their minds," (Heb. xii. 3;) but zeal for their Master's honor will animate them to contend for the faith so as to secure his approbation. It is remarkable that so much labor, patience, zeal etc., should be found in this church while chargeable with having "fallen from first love." Habits contracted in the fervor of early affection to Christ, may continue to influence an individual or a church, when the fervency of affection is sensibly abated. This state of feeling the exercised Christian will confess and lament. Nothing but repentance and reformation in such a case will procure the approbation and restore the favor of Christ. Continued impenitence is threatened with removing "the candlestick," the gospel, ministry and ordinances.
The Nicolaitans were a sect of corrupt professors of Christianity of whose doctrines and deeds little or nothing is certainly known. It is most generally supposed that they were a sort of Antinomians, who turned the grace of God into lasciviousness; and there is a tradition, not well sustained, that their heresy was derived from Nicolas, a proselyte of Antioch, one of the seven deacons of whom we read, Acts vi. 5. The similarity of name seems to have suggested this fancy; for there is no historical evidence that one who was "of honest report, full of the Holy Ghost and wisdom," was permitted thus to fall away. Their deeds, however, were hateful to Christ, and therefore hateful to his real disciples: for one of the infallible marks of a state of grace is to hate what,—yes and whom,—our Lord hates. (Ps. cxxxix. 21, 22.) All who read or hear these things are interested in them, whether they will hear, or whether they will forbear. What Christ saith in each of these epistles, the Spirit saith; and what is said to each church is said to all the seven; that is, to the whole visible church. "To him that overcometh" false apostles, the deeds of the Nicolaitans, any doctrines or practices in opposition to the truth of Christ, or militating against the honor of Christ; to such he "will give to eat of the tree of life," from which Adam was excluded upon the breach of the first covenant. (Genesis iii. 22-24.) What the first Adam lost by the fall, the last Adam will restore with interest, (1 Cor. ii. 9.) The felicity of the saints in glory can be represented only by sensible things; and even then but very imperfectly. (1 Cor. xiii. 12; 1 John iii. 2.)
8. And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;
9. I know thy works, and tribulation, and poverty, (but thou art rich,) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
11. He that hath an ear let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Vs. 8-11.—Smyrna is the second in order of the seven churches addressed through the ministry as the official representatives. Our Saviour here assumes those titles mentioned in ch. i. 17, 18, which bespeak his divine personal dignity and voluntary humiliation, his eternal Godhead and true manhood,—"God manifest in the flesh," having by death triumphed over death, to deliver them who through fear of death were all their life-time subject to bondage. (Heb. ii. 15.) This church was subjected to "tribulation,"—persecution in name, substance and person. The members were either of the poorer sort of the citizens of Smyrna, or rendered poor by fines,—"the spoiling of their goods."—"But thou art rich," rich in faith, in good works, in the gifts and graces of the Spirit, the earnest of the heavenly inheritance.—In this place a colony of Jews had gained such social influence as to move the populace, and even the local magistrates, to offer violence to the servants of God. It does not appear that these Jews were professing Christians of any creed, but just such as Paul often encountered in Judea and elsewhere. (Acts xvi. 19-22.) The devil instigated the Jews, and they the Gentiles; and both, the magistrates, to silence the testimony of Christ's witnesses, by which all were tormented. The design of the devil, who was a murderer from the beginning, was to destroy that church; but Christ's design was to try her members. Only some were to be imprisoned, and the time of trial would be limited to "ten days,"—a definite for an indefinite, but short time. Those who resist the truth contradict its advocates, and blaspheme the holy name of God, though professing to be either Jews or Christians, area "synagogue of Satan." "A crown of life" is promised to such as proved "faithful unto death." They shall not be "hurt of the second death;" that is, eternal death. (Ch. xx. 14, 15.)
12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
13. I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
Vs. 12-17.—To the church in Pergamos reproofs and threatenings are addressed by him who has the "sharp sword." Satan had his throne in this place, whence he assailed the true doctrine and disciples of Christ by heresy and persecution. In such a great fight of afflictions there was one distinguished, like Stephen, for boldness and fortitude, who "resisted unto blood, striving against sin." And wherever there is a "faithful martyr" for Christ, who "holds fast his name, and will not deny his faith" at the risk of his life, his divine Lord will condescend to register his name among that noble company who "by faith have obtained a good report." (Heb. Xv. 2.) The "doctrine of Balaam" and that of the Nicolaitans led to gross immoralities in apostolic times as of old in the days of Moses. (Num. xxxi. 16.) And thus it appears, that old heresies, which have been condemned, are afterwards revived under new names, and patronized by new leaders. In such a case, we have the authority of Christ for calling them by the same names of those whose principles they adopt, and whose example they emulate. It was no breach of charity, therefore, by our forefathers to designate those who "delated" them to the cruel persecutors in Scotland by the name of "Ziphites," or to call the archtraitor Sharp,—"a Judas." The Lord Jesus "hates the doctrine" as well as "deeds of Nicolaitans," which are subversive of truth and godliness. Those who oppose the doctrines of Balaam and the Nicolaitans in any age when these are popular, must expect persecution. But when "troubles abound for Christ's sake, consolations much more abound by Christ." This is to "eat of the hidden manna." Also, the "white stone" or pebble,—the token of justification,—will be given to the conqueror in the Christian conflict. The allusion here is to the mode of procedure in courts of judgment among the ancient Greeks. White stones were cast for acquittal; black for condemnation. The manna is hidden, and so is the white stone, both signifying the sustaining and consoling evidence of the Comforter,—the Holy "Spirit witnessing with the spirit" of the persecuted believer, that he is a "child of God." It is the same thing as the "hundred-fold in this life," promised by Christ. (Matt. xix. 29.)
It is worthy of notice, in the condition of this church, that while among a minority may be found an "Antipas,—faithful martyr" for the cause of Christ, against those who hold the doctrine of Balaam and the Nicolaitans: the majority are called upon to "repent,"—evidently for conniving at the destructive errors and immoralities of those seducers. And unless the discipline of the church was employed to "purge out these rebels;" the Master would take the work into his own hand, and "fight against them with the sword of his mouth:" and then such as screened or spared these sinners might expect to partake of their just punishment. Rulers in the church "must give account for those over whom they watch."
18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
20. Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
21. And I gave her space to repent of her fornication; and she repented not.
22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
23. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
24. But unto you I say, and unto the rest in Thyatira, (as many as have not this doctrine, and which have not known the depths of Satan, as they speak;) I will put upon you none other burden:
25. But that which ye have already, hold fast till I come.
26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father.
28. And I will give him the morning-star.
29. He that hath an ear, let him hear what the Spirit saith unto the churches.
Vs. 18-29.—The most lengthy epistle is sent to the church in Thyatira. He who is the "Son of God," a divine person, possessing the essential attributes of omniscience and immutability, has more to say to this church than to any of the rest. Commending, as usual, whatever was commendable,—their "works, charity, service," etc.; "and the last to be more than the first:" he has, nevertheless, "a few things against them,"—especially "suffering that woman Jezebel to teach." Is this "woman Jezebel" to be taken in a literal or figurative sense? Analogy seems to require a metaphorical sense. If, in the preceding epistle, "Balaam" is not to be understood literally and personally, but figuratively and representatively, so Jezebel represents an individual, or rather as that other woman, (ch. xvii. 4.) a faction or sect, who propagated destructive heresy. Jezebel was daughter of Ethbaal, King of the Zidonians, whom Ahab married contrary to the express law of God. (1 Kings xvi. 31; Deut. vii. 3.) She was a violent persecutor of the Lord's people, because she was given to idolatry; and she was an instigator of all the cruelty perpetrated by that wicked king, "whom Jezebel his wife stirred up." As Ahab suffered his wife to control his policy, "giving him the vineyard of Naboth," etc., so it appears, the rulers in this church are blamed for permitting "a woman to teach," contrary to the law of Christ." (1 Tim. ii. 12.) She "called herself a prophetess,"—why not then require her to show her credentials? Permitted to usurp the functions of a public teacher, she "seduced Christ's servants" to join in the abominable rites of the heathen. Spiritual fornication, especially when conducted by female agency, has always issued in that which is literal. This may be verified from the time of Noah and Balaam till the erection of nunneries under the sanction of the "man of sin." The distinction here between "committing fornication" and "eating things sacrificed unto idols," intimates that the "adultery" is to be taken in a literal sense. Time was allowed for repentance, "and she repented not." All this time the rulers were culpable: therefore the Lord himself, as before, will interpose to rectify such gross sin and scandal. This he would do by visiting these impenitent transgressors with some incurable disease which would issue in certain death. So he did in the church of Corinth. (1 Cor. xi. 30.) By this example he would teach "all the churches, that it is he who searcheth the reins and hearts,"—demonstrating his divine omniscience.—"But unto you I say." Where now is to be discovered, in this address of the Saviour, that "presiding minister," or diocesan bishop, whom the anti-christian prelates affirm our Lord addresses in all these epistles? "And unto the rest in Thyatira,"—still no prelate addressed; but those laborious and patient ones previously commended, who "had not known the depths of Satan." Those deceivers pretended to instruct their deluded followers in the "deep things of God;" but Christ calls them "depths of Satan." It is usual with the devil's factors to delude credulous persons with pretending to teach them deep mysteries,—"curious arts. (Acts xix. 18, 19.)
To such as withstood the adversary and his allies, Christ would give no additional injunctions to those which they had received. And to animate them to continued fidelity and fortitude in future conflicts with these enemies of all righteousness, he holds forth an ample reward. He shall share in the honor of his Master, conferred on him by his Father. Whatever may be comprehended in this promise, it can be made good to the victorious Christian only by Him who is divine. None else has "power over the nations," but he to whom "all power is given in heaven and in earth." (Matt, xxviii. 18.) "The morning star" may signify Christ himself, (ch. xxii, 16,) or the "first fruits of the Spirit," (Rom. viii. 23,) or the full assurance of grace. (2 Peter i. 19.)
As before, what "Christ saith, the Spirit saith;" and the instruction, warning and threatening sent to the church in Thyatira, was addressed to all churches and to every human being endowed with an "ear to hear." It is assumed in the beginning of the Apocalypse, that only some will have sufficient education to "read the words of the prophecy of this book;" and such is the condescension of our gracious Master, that those who, by reason of invincible ignorance, cannot read, yet may share in the reward promised to such as "hear and keep" the sayings of this book. And no doubt thousands have received this reward since the begun decline of Popery, who were privileged to hear and to "know the joyful sound" of the gospel proclaimed by the heralds of the Reformation. In the times of Luther, Calvin, Knox, and others, who were their compeers and successors, many were called from darkness to light, in continental and insular Europe, who could not read.
All are commanded to "search the Scriptures." Now to be able to obey this reasonable command, either all must be instructed in the knowledge of Hebrew and Greek,—the two languages in which the Bible was originally written, or the Bible must be translated into the languages of all nations. But the former supposition is impracticable, and therefore the latter is dutiful. And after all that has been done, and is yet to be accomplished, in translating the sacred writings into the languages of the nations of the earth, the "angels of the churches" will be employed by the chief Shepherd in feeding his flock.
CHAPTER III.
1. And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
5. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
6. He that hath an ear, let him hear what the Spirit saith unto the churches.
Vs. 1-6.—As hitherto in these epistles we do not discover a "presiding minister" above an elder, so neither do we in this one find any hint of a "bishop and pastors." All Christ's bishops are elders, and "all are brethren." (Acts xx. 17, 28.) Prelacy,—that is, preferring one pastor before another in office, is expressly prohibited by the church's only Lawgiver. (Matt. xx. 25, 26.) The attempts to annul this law of Christ has caused more sin and suffering to his disciples than any one external agency of the devil. The whole history of the church furnishes the evidence of this.
The church in Sardis is addressed by him who "hath the seven spirits of God and the seven stars," who has authority by office to give the quickening influences of the Spirit to the dead, and his reviving influences to the dormant; for revival presupposes life. Their "works were not perfect before God," however they might appear to men. The majority were in a languishing condition, had "given themselves over to a detestable neutrality" in the Lord's cause. And as the whole body is justly characterized by the major part; this church is described as "dead." "Be watchful,—remember,—repent." These duties point out the prevailing sins, namely, slothfulness, forgetfulness and security. Where these predominate, "things that remain are ready to die." And there is no other remedy but that of applying to the "Seven Spirits of God," which Christ is ready to shed abundantly on all who make believing application.
Christ threatens to "come as a thief" upon those who do not "watch." In similitudes, we are not to indulge a licentious fancy in our attempts to interpret them. The objects of the thief's visit and that of Christ are not the point of resemblance; for "the thief cometh not but for to steal, and to kill, and to destroy." The point, and the only point of resemblance, is the suddenness of the visit. Ignorance or neglect of this rule of interpretation has been a fruitful source of error, especially in expounding Revelation.
In this epistle, the order hitherto observed by the Saviour is reversed. What was praiseworthy in other churches was first noticed. Here the commendation follows the reproof. "Thou hast a few names," etc. A virtuous minority are "undefiled in the way." They have nobly withstood the prevailing contamination, and therefore Christ will admit them to fellowship and honor. The victor shall be "clothed in white raiment,"—grace shall be perfected in glory; and their names, which were inscribed in the book of life,—the register of the church of the first-born, shall be confessed by Christ "before his Father and before his angels," as having "followed the Lamb," when others went back like Orpah. (Ruth i. 15.) Let those who, having "put their hand to the plough," are tempted to "look back," consider "what the Spirit saith" to the church in Sardis.
7. And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and has not denied my name.
9. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.
13. He that hath an ear, let him hear what the Spirit saith unto the churches.
Vs. 7-13.—This church, like the one in Smyrna, is "without rebuke," in the midst of similar trials.—Christ's message is prefaced, as usual, by some description of himself, implying his supreme deity and authority. "He that is holy, he that is true," is more than a creature. As "there is none good but one, that is God;" so, "there is none holy as the Lord," (Jehovah,) (1 Sam. ii. 2.) Here is another, among many plain proofs, of our Saviour's proper divinity. His divine authority is held forth in his "having the key of David," etc. A key is the symbol of authority, (Matt. xvi. 19,) and the reference is to that prophecy, (Isa. xxii. 20-24,) in which the mediatorial dominion of Christ is set forth, by calling Eliakim to the place of authority in the room of Shebna. "The key of the house of David will I lay upon his shoulder." It is in virtue of this extensive grant of power from the Father, that the Lord Christ has a right, as Mediator, to send his ambassadors into all nations, to call sinners (rebels) back to their rightful allegiance; and also to execute deserved punishment upon all who do harm to his servants. (Ps. cv, 15.) In the exercise of his rightful authority, he has set before this church an "open door" of liberty, of opportunity, of activity; that she may put forth her "little strength" in keeping Christ's word and confessing his name amidst opposition, reproach and violence; for it is obvious, that when impostors fail to reach their objects by deceit, they will resort to forcible measures. Because this church was unable to purge herself by corrective discipline,—having but "a little strength," therefore Christ declares his purpose to strip these lying Jews of their cloak of hypocrisy, and exhibit them in their true character a "synagogue (church) of Satan." (James ii. 2.) Seeing that in apostolic times there were apostles, ministers, churches of the devil, is it to be supposed that we violate the law of charity, if in our own degenerate age, when heresies abound, when ecclesiastical order is trampled upon, we venture to apply the language of the Holy Spirit to unholy and profane amalgamations? No, it is part of the special business of Christ's witnesses to unmask specious hypocrites and warn of danger from false teachers, (2 Cor. xi. 13-15; Gal. i. 6, 7,) that "their folly may be made manifest to all men." (2 Tim. iii. 8, 9; 2 Peter ii. 1, 3.)—The cruel enemy, who in the day of prosperity boasts of his success, in the day of adversity becomes the most arrant coward and cringing suppliant,—whether it be Saul or Shimei. (1 Sam. xv. 30; 2 Sam. xix. 18.) Haughty persecutors have been changed to humble suitors for an interest in the prayers of their victims,—"to worship before their feet." "The word of Christ's patience" may signify any truth or doctrine of the Bible which is of supernatural revelation. The same idea is suggested by the phrase, "the present truth,"—any divine truth which may come to be opposed or denied, especially as it may bear upon the personal glory of our Redeemer. Love to Christ is often tested by an enlightened and firm adherence to the "truth as it is in Jesus," when "false apostles will sell it for a mess of pottage." (Prov. xxiii. 23; 2 Cor. xiii. 8.) The first promise here is of a temporal kind, of protection in time of general danger. The "temptation" thus predicted may refer to some of those "ten persecutions" waged by the Roman emperors against the Christians, as that of Trajan in particular; but doubtless, like many other predictions, it was to have more than one fulfilment. The expression, "all the world" does indeed sometimes mean the Roman empire, (Luke ii. 1;) but perhaps it would be rash to affirm, that it is to be always thus limited. Like "the kingdom of heaven,—the kingdom of God,"—phrases which have unquestionably a two-fold signification, so it will be safer to consider this expression as of a similar kind. All other churches would be exposed to trial, from which this one would be exempted. The trial might consist of persecution, or the spreading of heretical principles and wicked practices, followed by apostacies. At such a time of trial, a firm adherence to the "doctrines which are after godliness," would be imperative duty, and the only way to secure the victor's crown. The gracious reward of fidelity here promised is a permanent and honorable place in the heavenly temple,—the temple of Christ's Father, whose name the citizen of the New Jerusalem should bear for ever, and should be known and recognised as "fellow-citizen with the saints." These names may be safely interpreted as importing, "son, daughter of the Lord Almighty, citizen of Zion, Christian." As "the disciples were first called Christians at Antioch," so their gracious Master will "confess their names before his Father and the holy angels." (Acts xi. 26; Rev. iii. 5.)
14. And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God;
15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.
16. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.
18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.
19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.
20. Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
22. He that hath an ear, let him hear what the Spirit saith unto the churches.
Vs. 14-22.—It appears that in Paul's time a Christian church had been planted in Laodicea. (Col. ii. 1; iv. 16.) This church had the benefit of his ministry as well as that of Ephesus: and as both these churches were comparatively near to all the other five, we may suppose that a man of his zealous, active and persevering character and habits, would "impart unto them some spiritual gift." (Rom. i. 11.)
It is evident that this church had degenerated more than all the others. In her there is nothing to commend. Her officers and members are described in their real character by him who is the "Amen, the faithful and true Witness, the beginning of the creation of God." Each of these titles speaks the divine dignity of Christ. They are all to be understood in an absolute, not in a comparative sense. As "there is none good (absolutely so,) but one; that is, God," Matt. xix. 17; so Christ only is the "Amen" in such sense that he "cannot lie" as a "witness.'" He "speaks that which he has seen with his Father." (John viii. 38.) Jesus is, moreover, the "Beginning;" the author, owner and sovereign ruler of "the creation of God." This is clearly taught in Col. i. 15-18, where the same person, who (in v. 18) is called "the beginning," as here; is (in v. 17,) said to "be before all things;" by whom (v. 16,) "were all things created, that are in heaven, and that are in earth."—Creation is a work proper to God only. But our Redeemer has "created all things." Now, according to Heb. iii. 4, "he that built all things is God;" therefore he of whom these things are spoken is "the Most High God." And so said the inspired prophet long ago, "For thy Maker is thine husband." (Isa. liv. 5.) In the language of Jeremiah, (x. 11,)—thus do we say to Arians, Socinians, and other self-styled Unitarians,—"The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens:" and their blinded votaries, "except they repent, shall all likewise perish."—However far the body of this church had declined, it does not appear that they had yet, as a community, gone the length of "denying the Lord that bought them."
Spiritual pride, self-sufficiency, seems to have been the prevailing sin among these degenerate professors. Like the Pharisee, they would boast of their riches, the spiritual gifts which they possessed, by which they flattered themselves that "they were not as other men." Possibly they might excel in knowledge, that "knowledge which puffeth up;" in utterance,—"great swelling words of vanity," by which they gained both "filthy lucre" and the admiration of an ignorant and carnal multitude. Such is too often the actual condition of ministers and people, when they are all the while under the power of sin, and wholly "blind" to their spiritual destitution. Self-deception is fatal; and it would be just in the Lord Jesus to give such persons up to their own hearts' lusts. So he threatens,—"I will spue thee out of my mouth," as a man's stomach loathes that which is nauseating. The like figure is used by Isaiah, (lxv. 5,) personating his Lord when describing similar characters:—"These are a smoke in my nose,"—intolerably offensive.—To us the case of this church would appear hopeless. It is not so, however: on the contrary, he assures them that these sharp rebukes proceed from love. "As many as I love, I rebuke, and chasten." (Heb. xii. 6-8.) And from the "counsel" which he gives, as farther evidence of his love, we learn wherein this church was lacking,—in grace, justifying righteousness, and the saving self searching illumination of the Holy Spirit. As this church had not the promise of exemption from the coming "temptation," (v. 10,) the "gold tried in the fire" of persecution will be indispensable to preserve any from apostacy, whereby their cloak of hypocrisy would be removed, and they be exposed to "shame."—Christ "stands and knocks."—If the church refuses him admittance, yet if but one will "hear his voice and open the door," he will certainly communicate such consolations,—the "joy of his salvation," that it may be said they sup together. (Song v. 1.)
This, as before, is the "hundred-fold," promised in this life, as a foretaste and pledge of heavenly felicity.—There is added, a participation in his honor and authority; for those who suffer with him shall also reign with him. (2 Tim. ii. 12.) Whilst "this honour is to all his saints," it is to be conferred upon them by Christ. This assertion may seem to contradict what Christ said to the mother of Zebedee's sons, (Matt. xx. 23,)—"to sit on my right hand, and on my left, is not mine to give."—No, it is not his to give,—"but, except to them for whom it is prepared of his Father." Then it is his to give,—his right. Of the honor and felicity promised to such as "fight the good fight of faith," none can have an adequate conception without actual experience. (1 John iii. 2.)
GENERAL OBSERVATIONS.
Although the fundamental doctrine of the Trinity in Unity be not expressly taught or asserted in these epistles, it is nevertheless often and plainly presupposed. Each epistle begins and closes with express mention of two divine persons as equally the author. What Christ says, the Spirit says to these churches. But there is a third divine person often mentioned who is called "God," and "Father." (Ch. ii. 7, 18, 27, etc.;) and in the first verse of chapter third, one speaks who has the seven Spirits of God," where the Trinity is included. Thus, while in these epistles this important doctrine of the adorable Trinity,—a doctrine which lies at the very foundation of a sinner's hope, is obscurely revealed, as being clearly discovered in the preceding parts of the Holy Scriptures; the subsequent part of this book of Revelation is intended, among other objects, to demonstrate the distinct subsistence and economical actings of the co-equal and eternal Three, in the protection and salvation of the church, and in the control and moral government of the universe.
Again, on the groundless and chimerical assumption of those expositors who view these epistles as prophetical of seven successive periods of the destiny of the church general, the last estate would be worse than the first,—Laodicea being the worst of all. But this is obviously contrary to the description contained in ch. xx. 1-10, where the saints are represented as in possession and exercise of all their purchased and social rights. Neither does authentic history prove that the church of Christ was more prosperous under the "ten persecutions" by the heathen Roman emperors than in the apostolic age, as the superior condition of the church in Smyrna to that of Ephesus would require. The very contrary is true; and hence the groundlessness of such interpretation, however respectable the names of its authors. The object of our Saviour in all the instructions, counsels, warnings, rebukes and threatenings addressed to these several churches is doubtless the real benefit of his people in after generations;—just as his dealings with the church in Old Testament times, "were written for our admonition and learning." (Rom. xv. 4; 1 Cor. x. 11.) Moreover, some persons have inferred from our Lord's treatment of these churches, a divine warrant for the existence, and an imperative Christian duty for the charitable recognition, of all the conflicting and antagonistic organizations of our time, popularly styled Christian churches. But as the designation, "Christian churches," is in the apprehension of some too general, the term "evangelical" is used by them as restrictive of the term "Christian." Still the question will present itself,—What constitutes a church "evangelical?" And this question is still without any definite answer. Perhaps no two persons would include in one category the same denominations of professing Christians. For example,—Is a community to be considered a Christian church in which the "doctrine of Balaam" is taught? Does the law of charity require the recognition of an organization as a Christian church, in which a "Jezebel would be suffered to teach, and to seduce the servants of Christ?" Is that a Christian church which denies the supreme deity of Christ, and rejects the seals of the covenant of grace,—the only charter of the Christian church's existence, on earth? Or is that combination to be viewed as a Christian church which has no regular ministry, but expressly rejects the "pastors and teachers" of Christ's appointment and the morality of the sabbath? These, and many other questions of similar or analogous import, will suggest negative answers to all who fear God, respect his authority, and are free from the bewildering effects of popular error.
It ought to be considered that all these seven churches were one church, as originally constituted, having the same,—that, is, a divine, scriptural organization. And although in the divine forbearance, they were still owned by Christ, notwithstanding the errors, heresies and immoralities which had crept into them; yet it is manifest that he threatens some of them with divorce, total extinction in case of impenitence. He has indeed fulfilled his awful threats in making them a desolation. Is it reasonable to suppose that he would reorganize these, or recognise others which incorporate the same or the like corruptions in doctrine and practice for tolerating which he has "removed their candlestick," or "spued them out of his mouth?" (Absit blasphemia.) To say so, or write so, does not manifest the "charity which rejoiceth not in iniquity, but rejoiceth in the truth." Alas! the present condition of the church general contains frequent evidences, that our Saviour's affectionate counsels, solemn warnings, and awful threatenings, are neither duly pondered nor dutifully regarded.
CHAPTER IV.
With this chapter the prophetical part of the Apocalypse begins. This is the place where the third division of the book commences, of which intimation had been given to John.—"Write ... the things which shall be hereafter." (Ch. i. 19.) The third is therefore much the largest part of the whole book, comprising all from the 4th to the 22d ch. It is also to be noticed that the fourth and fifth chapters are properly of the nature of an introduction to what follows, presenting to view, as it were, a grand theatre on which are to be exhibited the dramatic characters and events which constitute the outline of history in the church and the world from the apostle's time till the consummation of all things.
Expositors commonly frame and lay down some rules by which they suppose symbolic language in general, and the symbols of this book in particular, may be interpreted. On examination, however, it will be discovered that the learned are not agreed either in the nature or number of such rules, and sometimes an expositor who has exerted his ingenuity most in devising canons of interpretation, forgets to apply them.
All languages, whether spoken or written, are more or less metaphorical, interspersed with what are called figures of speech. It is customary to represent nations and tribes, whose language abounds in symbols, as but little advanced in civilization; and to view oriental nations as more disposed to indulge in tropes and figures than those of the west; but perhaps this relative estimate of the modes of speech in the eastern and western hemispheres will admit of some modification, when we consider the gesticulations and similes by which the aborigines of America attempt to give expression to their ideas. The word hieroglyphics, signifying sacred sculpture, derived from the ancient mode of writing by the priests of Egypt, has received conventional currency among the learned, as descriptive of any writing which is obscure, "hard to be understood." And all who read this book will find some of it "dark" indeed. The divine Author intended that it should be so, (ch. xiii. 18;) yet he calls it emphatically, a "Revelation."
We have already noticed, that the symbols in this book are taken from the ceremonial law in part, and part are taken from the works of creation. The heavens and the earth present to our senses a variety of material objects; some more, some less calculated to arrest our attention. Among these, the sun, moon and stars,—earth and sea, mountains and rivers, occupy prominent places. To facilitate our knowledge of these, and prompt reference to any part of them, we generalize or throw them into groups. Thus we speak familiarly of the "solar system," the "animal, vegetable or mineral kingdom." Now, just transfer these systematized objects from the material and physical, to the moral and spiritual world. Then consider what relation any one object bears to the system, and what influence it has upon the other objects of which it is a part, and its import may be generally, satisfactorily and certainly ascertained. Thus the same canons or rules which we apply in the interpretation of other writings, will be equally available in "searching the Scriptures,"—never, never forgetting that it is the Spirit of Christ that "guides into all truth," or his own all-comprehensive rule of interpretation, "comparing spiritual things with spiritual." (1 Cor. ii. 13.)
In order to the right observance of the divinely prescribed rule, "comparing spiritual things with spiritual," we must often refer to the prophecies of the Old Testament,—to the second and seventh chapters of Daniel in particular, because that prophet, while the church was captive under the power of literal Babylon, was favoured with a discovery of the purpose of God, that a succession of imperial powers should afterwards arise to "try the patience and the faith of the saints." As in the case of Pharaoh, so in the whole history of the rise, reign and overthrow of succeeding persecuting powers, Jehovah's design was precisely the same,—"to make his power known, and that his name might be declared throughout all the earth." (Ex. ix. 16; Rom. ix. 17.) In connexion with this, he would "glorify the riches of his grace on the vessels of mercy, which he had afore prepared unto glory," by sustaining them in the furnace of trial.
1. After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said. Come up hither, and I will show thee things which must be hereafter.
2. And immediately I was in the Spirit; and, behold, a throne was set in heaven, and one sat on the throne.
3. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
Verses 1-3.—"After these things," contained in the three preceding chapters, the glorious vision of the mediatorial person, and the writing and sending of the seven epistles; there seems to have intervened a pause. While John was in expectation of farther discoveries of "things which were to be thereafter," "behold, a door was opened in heaven," the place of Jehovah's special residence. But as this "heaven" is sometimes the theatre of war, (ch. xii. 7,) of course it is not to be taken literally. As a symbol it generally signifies organized society, over which the Most High presides. The "door opened" afforded the means to John of seeing the objects within. The "voice as of a trumpet," which arrested his attention, was that of Christ,—the "voice of the Lord, full of majesty." (Ps. xxix. 4; ch. i. 10, 11.) John was in his own apprehension, like Paul, "caught up into the third heaven," that he might behold in glorious succession "things which must be hereafter." Why must they be? Simply because such was the "purpose of Him who worketh all things after the counsel of his own will; who is wonderful in counsel and excellent in working; whose counsel stands, and who doeth all his pleasure." (Eph. i. 11.) Can a rational creature work without a plan? And shall mortal man be more rational than his Maker? The objects which were presented to John are not to be understood as material objects. It was requisite that he should be "in the Spirit," before he could see them. The exercise of his bodily senses, the organs of sensation, must be suspended, that he might have a perception of the objects presented in vision. As the "spirits of just men made perfect" in glory, in a disembodied state, are still conscious and active; so are we warranted to conceive of souls yet in the body as being in a state analagous,—falling into a trance. (Acts x. 10.) The first object seen by John was a "throne set in heaven," the emblem of sovereignty. "One sat on the throne," who cannot be described, only in an obscure manner by comparison, being "the invisible God, whom no eye hath seen, nor can see." Yet we know with certainty it is the person of the Father, because he is in the next chapter plainly distinguished from "the Lamb." Seated on the throne,—and "in the throne he is greater than the Mediator." A relation between these divine persons was shadowed forth in Egypt between Pharaoh and Joseph. (Gen. xli. 40.) Occupying the throne of the universe, the Father sustains the majesty of the Godhead, and represents the persons of the adorable Trinity; for the idea is equally unscriptural and absurd, that either person appears or acts (ad extra) in absolute or essential character. (Is. xlii. 1; John x. 18; xiv. 31.) He that "sat, was ... like a jasper and a sardine stone,"—not like any human form, but in allusion, perhaps, to the Shekinah or visible glory above the mercy-seat in the most holy place, he appeared in the essential purity or holiness of his nature and awful justice,—one "who will by no means clear the guilty." The rainbow is the familiar emblem or "token of the covenant." Its being "round about the throne" teaches us, that God "in wrath remembers mercy." As "green" is the color most pleasing to the natural eye, so is the rainbow of covenant mercy most grateful to the penitent sinner, contemplated by the eye of faith. God is "ever mindful of his covenant." (Ps. cxi. 5.)
Ever since the revelation of mercy to fallen man, God deals with mankind, not in essential or absolute character, but by covenant in economical standing. All along since that epoch in the history of this world, "the Father judgeth no man, but hath committed all judgment unto the Son." As yet, however, the Son is not brought upon the stage in the apostle's present view. The Son has his appropriate place in the vision, where he will appear as Mediator. In the conflict to be carried on for twelve hundred and sixty years by the combined powers of earth and hell "against the Lord and his Anointed," we have the agencies exhibited in these two chapters only on heaven's side. The opposing hosts will afterwards appear.
4. And round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
5. And out of the throne proceeded lightnings, and thunderings, and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of God.
Verses 4, 5.—To John's view, the "throne" seen from one side would appear to be surrounded by a segment of a circle, within which were "four and twenty seats," (thrones,) occupied by an equal number of "elders." In society divinely organized "elders" have always been the legal representatives of God's covenant society in civil and ecclesiastical relations. (Exod. iii. 16; Acts xx. 17.) These "four and twenty elders" represent the collective body of God's people under the Old and New Testaments,—the "twelve tribes of Israel" and the "twelve apostles." (ch. vii. 4; xxi. 12-14.) Their "white raiment" and "crowns of gold" indicate their legal state and moral purity,—their justification and sanctification, as also their promotion to honour, to "reign as kings." (ch, i. 6; v. 10.) ["reign on the earth," ch, xx. 4.] Allusion is had to the terrific scene at Sinai by the "lightnings," etc., when "Moses did exceedingly fear and quake," importing that God, "our God, is a consuming fire" to all his impenitent, especially antichristian, enemies, even under the milder economy of the New Testament. (Heb. x. 28-31; ch. xx. 10.) The "seven lamps of fire" are explained to mean "the seven spirits of God," in allusion to the golden candlestick in the temple, (Exod. xxxvii. 23; Zech. iv. 2,) and signifying the gifts and graces of those who are "baptized with the Holy Ghost and "with fire."
6. And before the throne there was a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
8. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
9. And when those beasts give glory, and honor, and thanks, to him that sat on the throne, who liveth for ever and ever,
10. The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
11. Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created.
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.
Vs. 2-3.—Proclamation is made by a "strong angel," the Almighty Monarch's herald to the universe, challenging all creatures to the task of opening the seals. His "loud voice" reverberates throughout illimitable space, that all concerned might hear. The challenge is not, "who is able?" but, "who is worthy?"—Who is "worthy," by personal dignity, or distinguished and meritorious services, "to open the book and to loose the seals thereof?" No response comes from any quarter to break the solemn silence. The whole creation is mute. "Who hath known the mind of the Lord? or who hath been his counsellor?" "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out!" (Rom. xi. 33, 34.)—"And no man in heaven," &c. The word "man" is in this place, as in many others, an imperfect and inadequate supplement. In some places it is calculated to mislead the "unlearned and unstable," as John x. 28, 29, (in some copies,) Heb. ii. 9. The former text, as supplemented by the word "man," contradicts the apostle, Rom. viii. 39. The meaning here is obviously that no creature,—angel or man, was worthy or "able" to "open the book." To holy angels, devils, and the dead "under the earth," the purposes of God are as inscrutable as they are to us, until they are revealed. (Eph. iii. 10; 1 Pet. i. 12.)
4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
V. 4.—John understood by the symbol which he saw, that its contents were of deep significance. A sanctified curiosity and anxiety, more powerful than that of the Ethiopian eunuch, (Acts viii. 34,) occupied his soul. But the book is sealed and there is no visible interpreter! (Is. xxix. 11.) The "beloved disciple" is much affected. He has more than once or twice "beheld the glory of God," and cannot but earnestly desire to know more of his mind. "Hope deferred maketh his heart sick." He "wept much." His covenant God "has seen his tears." He "will heal him," (2 Kings xx. 5.)
5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
V. 5.—From a quite unexpected quarter comes a hint! How could John anticipate relief from such a source? "One of the elders" is made the messenger of joyful tidings. As Aquila and Priscilla took to them the eloquent Apollos, and "expounded unto him the way of God more perfectly," (Acts xviii. 26,) so one of the elders—one of the humble disciples was the instrument of comfortable instruction to the aged apostle! The prophet Daniel was similarly affected by a partial exhibition of the same important events; but his anxiety to know the meaning of the vision, though allayed, was not fully gratified, as that of John. (Dan. xii. 8, 9,) "Go thy way, Daniel, for the words are closed up and sealed." The desire of the best of God's people to know his purposes may be sometimes excessive, as exemplified by the disciples of Christ, (Acts i. 7.) "It is not for them to know the times and the seasons which the Father hath put in his own power." So much, however, is revealed as may be necessary to their present support and comfort; and the rest they "shall know hereafter," (John xiii. 7.) But as the events involved in the secret purpose of God, were concealed from Daniel; because not to be evolved till near "the time of the end:" so in John's time, when as in Abraham's case, "the time of the promise drew nigh"—the time was approaching when the interests of God's people would be greatly affected by these events; it became needful that the book should be unsealed and its contents made known. "The time was at hand." Accordingly, John is exhorted by the elder to dry up his tears, for to the unspeakable joy of himself and of the whole creation, the announcement is made,—"Behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." Here our attention is called away back to the famous prophecy of dying Jacob, (Gen. xlix. 9, 10,) and also to the subsequent and concurrent declaration of the evangelical prophet, (Isa. xi. 1, 10.) Christ is the "Lion of the tribe of Judah" in reference to his human nature; "for it is evident," from the inspired tables of his genealogy, "that our Lord sprang out of Judah," (Heb. vii. 14;) and it is no less evident that he is the Root of David, in respect to his divine nature, (John i. 1, 3; Isa. ix. 6; 1 Cor. xv. 47.) The "one Mediator between God and men," partaking of the nature of each party, is "worthy"—alone worthy, by reason of personal dignity, to "open the book." It is also to be noticed that worthiness is not his only qualification. In view of the challenge published,—"who is worthy?" the answer is, this champion "hath prevailed!"—Isaiah saw him in vision, victorious over enemies—"travelling in the greatness of his strength," (Isa. lxiii. 1.) To his personal worthiness is to be added the unrivalled merit of his achievements in conflict with hostile powers, (Gen. iii. 15; Isa. liii. 12; Col. ii. 15.)
6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
V. 6.—In this verse we have the Lord Jesus Christ introduced to the view of John and the intelligent universe in his sacerdotal or priestly office, "a lamb, as it had been slain." In the order of nature and of merit, his priestly office precedes his prophetical and kingly offices. This is evident from the position which he occupies in relation to the throne and royal retinue. He stands in the attitude of a priest "in the midst of the throne and of the four animals," etc. As seen here, our Saviour does not sit on the throne. He appeared in a standing posture. His position was obviously before the throne. As the priestly function required, he stood nearest to the object of worship, between the ministers and the throne,—in the inmost circle. There he exhibited the scars received in war; the wounds made by the sword of divine justice; (Zech. xiii. 7;) the holes in his hands and side by the nails and soldier's spear. (John xix. 34; xx. 23.) This "Lamb slain,"—typified by all the spotless lambs offered in sacrifice by divine appointment from the time of Abel, had been marvellously restored to life, as no other victim had ever been. (John x. 18; ch. i. 18.) The "seven horns and seven eyes," symbolize the power and wisdom of the Mediator. "It pleased the Father that in him should all fulness dwell." (Col. i. 19.) He "giveth not the Spirit by measure unto him." (John iii. 34; Heb. i. 9.) Christ was privy to all the purposes of his Father, (John v. 20,) and the extent of his knowledge is limited in him as Mediator, only by the authority and will of the Father. "Of that day and that hour ... knoweth no man ... neither the Son." (Mark xiii. 32.) The same interesting and important truth is taught by the Father's holding the book in his hand, as also in plain words, (ch. i. 1,)—"the Revelation of Jesus Christ which God gave unto him." "No man knoweth the Father but the Son." (Matt. xi. 27.) In office-capacity the Lord Christ is qualified to unfold and execute the decree of God. (Ps. ii. 7,) as more fully appears in the following part of the book.
7. And he came and took the book out of the right hand of him that sat upon the throne.
V. 7.—The Lord Jesus approaches his Father's throne to receive the roll. And with the prophet we may ask,—"Who is this that engaged his heart to approach?" (Jer. xxx. 21.)—With all who are honored to surround the throne, we may joyfully answer in the words of the Psalmist,—It is the "Lord, strong and mighty in battle." (Ps. xxiv. 8.) "He took the book."—This action symbolically signified the authoritative commission given by the Father and received by the Mediator to proceed in the execution of the divine decree, and in discharge of his threefold office as prophet, priest and king,—especially and more formally his prophetical and kingly offices.
8. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
V. 8.—No sooner does the "Lamb take the book," than all spectators are apprized of the act, and instantly give expression to their confidence and joy. Among all the worshippers before the throne, the "four animals" take precedence, and lead by their own example as before, (ch. iv. 9.) They gave "glory" etc., to God creator, as in the person of the Father; and now in the presence of the Father's manifested glory, they prostrate themselves before the "Lamb," in obedience to the Father's command, "That all men should honor the Son, even as they honor the Father." (John v. 23.)—The "four and twenty elders,"—the representatives of all the children of God, cordially join the ministry in these acts of solemn worship. Some of the furniture employed in the temple worship, is here introduced, to harmonize with the rest of the symbolic scenery. "Harps and golden vials" signify praise and prayer. Our modern advocates for instrumental music in God's worship, to be consistent, must associate with the "harps," the "incense-cups" and the "golden altar:" for all belonged alike to the service of the temple. Even in the time when such "vessels of the ministry" were in use with divine approbation, the Psalmist had greater clearness,—more evangelical conceptions of the temporary use of those "beggarly elements whereunto many desire again to be in bondage" than they seem to have. (Gal. iv. 9.) He knew, even then, that "incense and the evening sacrifice" represented spiritual worship. (Ps. cxli. 2.) Others there are, who question whether Christ as Mediator be the formal object of worship? While they acknowledge his supreme deity as God equal with the Father, they are in doubt on his assuming human nature, whether, "as such, he is the object of worship!" Such doubts are groundless, as unanswerably shown in this place, and in many others, such as John xx. 28: xxi. 17; Ps. xlv. 11; xcvii. 7; Heb. i. 6. All these worshippers appear to know that the nature of the altar at which they worship determines the kind of oblations to be offered: namely,—"spiritual sacrifices, acceptable to God by Jesus Christ." (1 Pet. ii. 5.)
9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
10 And hast made us unto our God kings and priests, and we shall reign on the earth.
Vs. 9, 10.—"They sung a new song." They all agreed in the matter, as well as in the divine object of worship. "Now will I sing to my well beloved a song of my beloved touching his vineyard." (Isa. v. 1.) Agreed as to the object and matter of the song none is silent in Immanuel's praise,—no select choir, not one who worships by proxy. Such belong to a different fellowship. This is the "song of the Lamb," which joined to the "song of Moses," constitutes the whole of the "high praises of the Lord," leaving no place for the vapid, empty, bombastic, amorous and heretical effusions, of uninspired men, whether of sound or "corrupt minds."—The burden of the song is the same as the "Song of Songs" and the forty-fifth Psalm,—"Christ crucified,"—Christ glorified, "the praises of him who hath called them from darkness into his marvellous light." The key-note among them all is the work of redemption. "Thou hast redeemed us to God by thy blood,"—us, and not others in the same condition. Others may talk of a ransom that does not redeem: but these dwell with emphasis upon the price and power that brought them "out of every kindred, and tongue, and people, and nation." This happy and joyful company never conceived the idea that, in order at once to vindicate Jehovah's moral government and give the most impressive demonstration of his opposition to sin, he subjected his beloved Son to untold sufferings, which should be equally available by all his enemies, but specially intended for none in particular! They never imagined that their adorable Creator was under a natural necessity of "seeking the greatest good of the greatest number," that he might thereby escape the just imputation of partiality. Such impious conceptions imply distributive injustice on the part of God, when he "spared not the angels that sinned, but cast them down to hell." (2 Pet. ii. 4.) Neither man's chief end nor God's is the happiness of creatures,—no, neither in creation nor redemption, as is clear to unsophisticated reason, and plainly determined by the Spirit of God. (See ch. iv. 11; Isa. xliii. 7, 21; Eph. i. 12.) The manifestation of his own perfections,—his own glory, is the highest and ultimate end of Jehovah in all his purposes and works. "The Lord hath made all things for himself." (Prov. xvi. 4; Rom. xi. 36.) Now, if the Lamb has redeemed the whole human family, as some affirm; then it will follow that all must be saved, or Christ died in vain, in reference to them that are lost: and besides, the "Judge of all the earth" would be chargeable with exercising distributive injustice, in exacting double payment, first from the Surety, and then from the sinner! "That be far from God." "He is just and having salvation,"—"a just God and a Saviour." (Zech. ix. 9; Isa. xlv. 21.) As there can be no liberty without law, so there can be no mercy without justice, though there may be "justice without mercy." (James i. 25; ii. 13.) This worshipping company, the representatives of the universal church, ascribe their redemption to the blood of Christ. It is their declared faith that pardon is grounded on atonement, that "without shedding of blood is no remission." (Heb. ix. 22; Lev. xvii. 11; ch. i. 5.) They believe, moreover, that as the obedience of Christ unto death, his doing and dying, is an adequate satisfaction to law and justice; so by compact between the Father and the Son, his penal sufferings avail the believing sinner for pardon. Thus it is, that "if we confess our sins, he (God the Father,) is faithful and just to forgive us our sins." (1 John i. 9.) This doctrine the apostle, as the mouth of the whole church, had already avowed: (ch. i. 5, 6;) and now again we have it repeated and incorporated in the song of praise. Thus, while "Christ crucified is to the Jews a stumbling block, and to the Greeks foolishness;" to them who are saved this humbling doctrine is "the power of God and the wisdom of God." (1 Cor. i. 24, 25.) God's glory and the saints' honor and felicity equally spring from the slaying of the Lamb. These good things the blood of Abel's sacrifice spake in type soon after the fall: and here we have the same things proclaimed as the faith of all believers. (Heb. xi. 1.)
By this blood they are consecrated a "royal priesthood" to offer up spiritual sacrifices; and there is a period in the world's eventful history, when they shall "reign on the earth." Of the nature of this reign there are two views entertained. That of the Millenarians, under the supposed corporeal presence of Christ, which is too gross, after the manner of carnal Jews: the other too refined and remote, after the manner of carnal Christians, who "will not have this man to reign over them,"—except in the church. Such Christians come very near the views and sentiment of those who exclaimed,—"Not this man, but Barabbas." (John xviii. 40.) Of the nature of Christ's royal dominion we will have occasion to treat in other parts of the Apocalypse; but we take occasion to remark, that his kingly office is formally and meritoriously founded on the efficacy of his sacrifice: "Thou art worthy, for thou wast slain."—That the saints shall "reign in glory" in company with their Saviour is a precious scripture truth; but it is not the truth taught in the words,—"we shall reign on the earth." This is not the place to enter on a full discussion of the doctrine here avowed; yet the following may be adduced as part of the warrant of this doctrine. (Dan. vii. 27; Rev. xx. 4.)
11. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
12. Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
Vs. 11, 12.—Here we have the concurrence of holy angels, as seen by John in vision, with all the redeemed in acts of solemn worship offered directly to the Lamb.—"Many angels," how many? Some divines have actually attempted, by arithmetical rules, to compute the number! Such employment may amuse, but it cannot edify. The definite here mentioned for indefinite numbers, may be easily computed; (as in Dan. vii. 10; Ps. lxviii. 17;) but still we would labor in vain "to find out the account;" for we are expressly told that they are "innumerable." (Heb. xii. 22.) Like the ransomed children of Adam, they are "a great multitude which no man can number." (ch. vii. 9.) Why then attempt that which the Holy Spirit has pronounced impossible? "Vain man would be wise." It is of much more consequence for us to contemplate their position, relations and employments. Their position is "round about the throne," beholding the "Lamb as it had been slain." The law of their creation could not reveal to them this object of adoration. That they may know their duty to the Mediatorial Person as their moral Head, it is requisite that they be directed by a new revelation. Accordingly, we find a "new commandment" issued from God the Father expressly to them. (Ps. xcvii. 7; Heb. i. 6.) "Worship him, all ye gods;" that is, "Let all the angels of God worship him." By the development of the eternal counsels of God in his dealings with the church, these "principalities and powers in heavenly places," discover with adoring wonder more and more of the "manifold wisdom of God." They stoop down, as it were, "to look into this" mysterious economy, (Eph. iii. 10, 11; 1 Pet. i. 12.) They are humbly but intensely desirous to discover still more of "the hidden wisdom which God ordained before the world unto the glory" of their fellow worshippers. (1 Cor. ii. 7.) Such is their position.—They are related to the Lamb as his subjects by the Father's grant and command. "He (Jesus) is gone into heaven ... angels ... being made subject unto him." (1 Pet. iii. 22.) They are also related to the "elder" and "animals," the members and ministers of the church. Said one of them to John,—"I am thy fellow-servant." (ch. xix. 10.) Angels are not ashamed to call them "fellow-servants," whom the Lord Jesus "is not ashamed to call his brethren." (Heb. ii. 11.) As the "four animals" are nearer the throne than the "elders," so are the "elders" nearer the throne than the angels. These are ranged, in John's view, in the outside segment of the circle. All the redeemed, ministry and membership, are "nearer of kin" to the Lamb than angels are. "He took not on him the nature of angels, but he took on him the seed of Abraham." (Heb. ii. 16.) All believers are "members of his body, of his flesh and of his bones." (Eph. v. 30.) He has highly advanced human nature, by taking it into real and indissoluble union with his divine person. This is the special ground of nearness and intimacy between Christ and his brethren. And O, how ought we to emulate holy angels in adoring this precious Redeemer! "He loved the church and gave himself for it," (Eph. v. 25,) and he loved and gave himself for every member of the church. (Gal. ii. 20.)
The employments of this innumerable company of angels, besides "ministering for them who shall be heirs of salvation," (Heb. i. 14;) consist much in admiring contemplations of the glory of the "Lamb slain, and in ascriptions of praise to him who is "worthy to receive power," etc. In this they cordially harmonize with the redeemed, whose delightful exercise is "to show forth the praises of him who hath called them out of darkness into his marvellous light:" (1 Pet. ii. 9:) and all the honor, thus ascribed to the Mediator by both classes of worshippers, is intended to terminate ultimately on the person of God the Father. (Phil. ii. 9-11.) The Father "hath committed all judgment unto the Son, that all men," yes, and all angels, "should honor the Son, even as they honor the Father." (John v. 22, 23.)
13 And every creature which is in heaven, and on the earth, and under the earth, and such are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever,
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.)
3. And when he had opened the second seal, I heard the second beast say, Come and see.
4. And there went out another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.
V. 3,4.—The opening of the "second seal" furnishes occasion for the "second animal" to cry, "Come and see." It is the customary business of faithful ministers to invite the disciples of Christ to a contemplation of his providential procedure. "Come, behold the works of the Lord." (Ps. xlvi. 8.) This is the call of the ministry represented by the symbol of a "calf or young ox." "Patient continuance in well doing" is the special duty of Christ's servants in times of suffering. And such seems to be the import of the emblem, the "red horse." By the horse, singly considered, we are to understand a dispensation of providence. So we are to view it as a symbol in Zech. i. 8; vi. 1-8. The prophet said, "O, my Lord, what are these?... And the man answered,—These are they whom the Lord hath sent to walk to and fro through the earth." We speak familiarly of a "dispensation of the gospel,"—the "white horse." Our attention is now called to a "red horse,"—fiery, as the word imports. The character of the dispensation is thus indicated as bloody. Wars should prevail so as to "take peace from the earth." "They should kill one another." The instrument of slaughter is seen,—"a great sword." Mutual slaughter does not seem to harmonize with the idea of persecution, by which the saints only "are killed all the day long." History records that insurrections, battles, massacres and devastations of an extraordinary kind took place in the first half of the second century, by which more than half a million of the Jews perished by the hand of the pagans; and a still greater number on the opposite side were slain by the Jews. Thus the two parties who rivalled each other in opposing the gospel and the progress of Christ's kingdom, were made by him the instruments of their mutual destruction. For he it is who directs the movements and course of providence, the "red horse." "Behold what desolations he hath made in the earth!" "In this text," says an eminent expositor, "earth signifies the Roman empire." ... "Daniel, ... whose sealed prophecy is explained by the opening of the Apocalyptical seals, denominates the Roman empire, 'the fourth kingdom upon earth.'" We humbly suggest, that this does not render the Roman empire synonymous with earth, any more than the Chaldean, Persian, or Grecian. And indeed the monarchs of those empires put forth as extensive claims to universal empire as ever the Cesars did. The word earth is to be interpreted always by the context. Like the term world, it may sometimes signify the Roman empire, as Luke ii. 1. But in other cases even within the compass of the Apocalypse, it is not to be so understood without manifest confusion, as in ch. xvi. 1, 2. The contents of all the vials are there said to be poured out upon the earth; but earth is afterwards the special object of the first only. It follows that this term cannot be uniformly and safely in this book interpreted as identical with and limited by the Roman empire. The importance of accuracy here may become more apparent in our future progress.
5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and, lo, a black horse; and he that sat on him had a pair of balances in his hand.
6. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.
Vs. 4-6.—The third of the four "animals" calls attention to the disclosures made by breaking the "third seal." Hie "had a face as a man," (ch. iv. 7,) indicating, as already said, active sympathy, affectionate counsel and seasonable exhortation in calamitous times. Christian ministers need "the tongue of the learned to speak a word in season to him that is weary," when the judgments of God are abroad in the earth; for some of these press, most sensibly, on the poor. Such is the character of the dispensation symbolized by the "black horse." Scarcity of bread is the judgment represented here by the combined symbols. "Our skin was black like an oven, because of the terrible famine." (Lam. v. 10; Zech. vi. 2.)—The rider "had a pair of balances in his hand." The word translated "balances," literally rendered, signifies a yoke,—pair,—couple.—In popular use, it came to signify an instrument for weighing commodities, from the counterpoising (double) scales. This symbol indicated famine,—that people should "eat bread by weight and with care;" (Ezek. iv. 16;) and this is confirmed by the "voice in the midst of the four animals:"—"A measure of wheat for a penny," etc. The quantity of food, and the price, as here announced, would seem to the English reader to express plenty and cheapness. But when it is understood that the "measure of wheat" was the ordinary allowance for a laboring man, and "a penny" the usual wages for one day; a little more than a quart, for about fifteen cents: it may be asked, How could the laboring man procure food and clothing for himself, his wife and children? It is said that three times the quantity of "barley" could be had for the same money; but being a coarser and less nutritious grain, it would reach but little farther in sustaining a family. Famine usually falls heaviest on the middle and lower classes of society. Even in such times the "rich fare sumptuously every day." Accordingly, "the oil and the wine,"—some of the staple productions of Canaan,—are exempted from the providential blight sent upon the necessaries of life. (Gen. xliii. 11.)
According to history, from the year 138, till near the end of the second century, a general scarcity of provisions was felt, notwithstanding all the care and foresight of emperors and their ministers to anticipate the scourge. The Pharaohs on the throne had no Joseph to lay up in store in the "years of plenty." But when our New Testament Joseph would thus fight against the persecutors of his saints by the judgment of famine; he gave previous intimation here to his disciples of the approaching calamity, as his manner is to his own. (Luke xxi. 20-22.)
7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
8. And I looked, and behold a pale horse; and his name that sat on him was death, and hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
Vs. 7, 8.—"It is better to go to the house of mourning than to go to the house of feasting," according to the judgment of the wisest of mere men; (Eccl. vii. 2,) and so we are invited here by a spiritually-minded ministry,—"like a flying eagle." A scene of lamentation, mourning and woe, is disclosed at the opening of the "fourth seal."—All the symbols betoken augmented severity in the judgments. There is "pestilence" added to the sword and famine. "The pale horse," or livid green, is the emblem of pestilence. The Mediator conducts the destroying angel to fulfil the will of God. "Before Him went the pestilence;" and by a combination of awful symbols, the king of terrors,—"death," is represented as slaying his victims, and "hell followed with him," satiated with his prey. "Sword, hunger, death and beasts of the earth," were commissioned to lay waste the fourth part of the then known world.
If we are to interpret the "beasts of the earth" literally, then we may easily perceive how the depopulation produced by the other calamities would make way for their increase and destructive ravages. But if we understand these "beasts" as symbolizing the persecuting powers; then adding these to all the other destructive agencies,—especially to the "pale horse," the chief symbol in the group; we may readily perceive the force of the combined emblems, a concentrating, as it were, of all destroying agencies. Historians inform us, that "a pestilence arising from Ethiopia, went through all the provinces of Rome, and wasted them for fifteen years." This, added to the sword of war and persecution, which lasted sixty years, according to some interpreters, or from 211 to 270, would seem to exhaust the events symbolized by the series of the seals, except the seventh, so far at least as the sufferings of the church are concerned. For under the fifth and sixth seals, as will appear, nothing of a calamitous nature befalls the righteous.
9. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
10. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost them not judge and avenge our blood on them that dwell on the earth?
11. And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be fulfilled.
Vs. 9-11.—At the opening of the fifth seal, none of the "four animals" calls attention to its contents. This fact may indicate that no new development of providence is intended, but rather the effects of the preceding three, produced upon the church and saints of God; as the sixth discloses the penalty inflicted on his and their enemies.
John saw the "souls of them that were slain."—Souls are visible only in vision, (ch. xx. 4.) These souls were not slain, but they were the souls of them, the persons, that were slain. (Matt. x. 28.) The enemy could kill the body only, an essential part of the human person, although the chief aim was to kill the soul. The ground of their suffering was the same, as that of John, (ch. i. 9.) And from the first of this honoured class,—Abel, mentioned in the Bible, to the last,—Antipas; the cause is the same, and the distinguished name is the same. They are "martyrs for the word of God, and for the testimony which they held." And however tenaciously a person may hold other principles, even though he should die for them, he is not a martyr. The aphorism is true,—It is not suffering for religion, but "the cause that makes the martyr,"—suffering unto death from love to "the truth as it is in Jesus."
These souls were "under the altar," in allusion still to the outward means of grace under the Old Testament economy. It is not very material, perhaps, whether we understand the altar for sacrifice or that for incense, the comfortable doctrines, often taught in the Scriptures, are here illustrated. First, That the redemption of the sinner is by the atoning sacrifice of Christ. Second, That after death,—especially by martyrdom, the soul is safe "under the altar,"—in fellowship with the Saviour. Third, That the soul, "made perfect in holiness," retains a deep conviction, that "vengeance belongs to God," (ch. xviii. 20; xix. 1-3.) Fourth, That "the spirits of just men made perfect," both desire and need instruction relative to the future evolution of the divine purposes. Adoring the infinite perfections of God, acknowledging his holiness and acquiescing in his faithfulness; they cannot but desire a farther display of his vindictive and distributive justice, as indispensable to the manifestation of the divine glory, the vindication of the claims of the divine government, the asserting of their injured rights, and the completing of their eternal felicity. Accordingly, we find their earnest plea admitted. "It was said unto them, that they should rest."—Their repose can never be disturbed. The "white robes" in which they are arrayed, are not spun out of their own bowels, like the spider's web, either by their services or sufferings; but they are the well known emblems of the imputed righteousness of their Redeemer,—fine linen clean and white, the only righteousness of saints, (ch. xix. 8). Persecution did not terminate under the preceding seals. Others, their "fellow-servants and brethren, should be killed as they were." The honorable roll of martyrs was not yet completed. The "little season" is a very indefinite period in our mode of computation. But "with the Lord, one day is as a thousand years,"—(2 Pet. iii. 8.) This "season" seems to comprehend the whole period of persecution. Now, as we shall see, the Roman empire, whether pagan or Christian, is still a ravenous beast,—"devouring Jacob."
The policy of Rome pagan was to dictate the state religion. The idol gods of the conquered provinces were generally adopted and enrolled among those of the Pantheon. There was a niche for any and every god but "Jacob's God." As he would permit no rival, (Exod. xx. 2, 23; Is. xlii. 8;) so the populace "would have none of Him," (Acts xvi. 19-21.) Such we will find to be the policy of Rome Christian. There is no "communion between light and darkness."
12. And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake: and the sun became black as sackcloth of hair, and the moon became as blood;
13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind:
14. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places;
15. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, hid themselves in the dens, and in the rocks of the mountains:
16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
17. For the great day of his wrath is come, and who shall be able to stand?
Vs. 12-17.—The sixth seal is opened, like the rest, by the hand of the Mediator, and here "his right hand teacheth terrible things." "By terrible things in righteousness wilt thou answer us, O God of our salvation." (Ps. lxv. 5.) The awful scene disclosed would seem to be a beginning of answer to the importunate cry of the "souls under the altar," as in the foregoing vision.
Many expositors since the time of Cyprian in the third century, have understood this seal as disclosing the scene of the last judgment. No doubt the symbols here employed are suited to that event; but the series of seals, trumpets and vials, not to speak of events still more remote, wholly precludes such an interpretation. All the symbols under the sixth seal betoken revolution. Such is their established and well known import in other parts of Scripture.
The "earthquake" is more than a shaking of the earth. It is a concussion of the heavens also. As Haggai is interpreted by Paul, we learn the civil and ecclesiastical change of the Jewish polity by the "shaking of the heavens and the earth." (Hag. ii. 6; Heb. xii. 26, 27.) The day of final judgment is so often referred to as certain, that no special prediction was needed to assure us of that event. Indeed, the description of the day of judgment is commonly employed by the prophets to represent revolutions among the nations. So it is in reference to the overthrow of Babylon, (Is. xiii. 13.)—of Egypt, (Ezek. xxxii. 7, 8,) of Jerusalem, (Matt. xxiv. 7, 29.) The "sun, moon and stars" are emblems of civil officers, supreme and subordinate, as well as of military commanders. Their consternation and despair, now that they are cast down from their exalted position, as heavenly luminaries darkened and hurled from their orbits, betray their apprehension of deserved and inevitable wrath. Indeed we may view the last three verses of this chapter, as exegetical or explanatory of the preceding three. The whole frame of imperial power underwent a change which is commonly called a revolution. And the grandeur of the complex symbols, borrowed from the closing scene of time, was never more appropriately employed by the Spirit of prophecy, than in the present instance, to portray the total overthrow of pagan power, idolatry and tyranny. The most conspicuous instrument in the Mediator's hand by which this great revolution was effected, is well known in history as "Constantine the Great." The great lights of the heathen world, the powers civil and ecclesiastical, were not eclipsed, but extinguished, heathen priests and augurs were extirpated and idolatrous temples were closed. Christianity was professed by the emperor himself, and his authority exerted for its recognition and diffusion throughout his dominions. Thus did the God of Israel "avenge his own elect, who cried to him night and day from under the altar;" and thus did he afford unto them a "season of rest."
Constantine, however, was more of a politician than divine. To the student of history he will appear in many respects a striking prototype of William Prince of Orange, who on a less extended scale answers as an antitype in the latter part of the seventeenth century. Neither of them exemplified in their lives the "power of godliness". Like Charles the Second, they did not consider primitive apostolic Christianity "a religion for a gentleman." Constantine combined in his character the properties of the lion and the fox. He was crafty and ambitious. Usurping the prerogatives of Zion's King, he assumed a blasphemous supremacy over the church, and proceeded to model her external polity after the example of the empire. Among the Christian ministry, he found mercenary spirits who pandered to his ambition,—"having his person in admiration because of advantage." Advancing these to positions of opulence and splendor, he could certainly rely upon them to support him in his schemes of aggrandizement. Thus the mystery of iniquity, whose working Paul discovered in his time, was nurtured to its full development in Heaven's appointed time. (2 Thess. ii. 7, etc.) If on such occasions mighty kings and valiant generals are stricken with dismay, what shall be the terror of all the impenitent enemies of the Lord and his Anointed when the heavens and the earth shall pass away and leave them without these imaginary hiding places from "the wrath of the Lamb!"
CHAPTER VII.
The scenes portrayed by varied symbols in this chapter, are by some considered as a continuation of the sixth seal. We think they may with more propriety be viewed as relating to the events under the four which precede; while they are obviously preparatory to the opening of the last seal in the next chapter.
1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
V. 1. The "four angels" represent the instruments of providence. The "four corners of the earth" intend all nations of the world, as then known in geography. (Ch. xx. 8, 9.) The "holding of the winds" is emblematical of the tranquillity consequent upon the accession of Constantine to the imperial throne,—the temporary cessation of desolating wars and persecutions,—the "rest" for which the martyrs prayed. "Thou calledst in trouble, and I delivered thee." (Ps. lxxxi. 7.)
2. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea.
3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
Vs. 2, 3.—"Another angel ... having the seal of the living God," can be none other but the Lord Christ. His people are "sealed unto the day of redemption with that Holy Spirit of promise," or promised Holy Spirit. (2 Cor. i. 22; Eph. i. 13). He came from the east. There the Son of righteousness arose upon a dark world, and his beams enlightened the kingdoms of Europe, in which multitudes were effectually called during this tranquil period, (ch. xiv. 1). This angel, as having sovereign authority over "earth and sea," and from whom the "four angels" had their commission, now commands them not to "hurt the earth and the sea," till He and the ministers,—the instruments of his grace,—had "sealed the servants of God." This "sealing," while symbolizing baptism, signifies especially the saving work of the eternal Spirit, by which its subjects are to be, and actually are, preserved from apostacy in future and trying times. We shall meet with them again, (ch. xiv. 1.)
The favour shown by Constantine to Christian ministers and converts, induced multitudes to make a profession of Christianity, and of course filled the church with hypocrites. The flattery of those in power has often proved as detrimental to the church's spiritual prosperity as their frowns. (Dan. xi. 32.) Still, the special design of this sealing seems to be the preservation of a chosen remnant,—the witnesses, during the period of the trumpets, when Antichrist should be fully organized.
4. And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand, of all the tribes of the children of Israel.
5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.
7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.
8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.
Vs. 4-8.—The number sealed was "a hundred forty and four thousand;" of "each tribe twelve thousand." These numbers are not to be taken literally, but comparatively, as contradistinguished from another company, (v. 9.) Neither do we suppose, with many expositors, that Jews by nation are here exclusively intended. At the time referred to, in the fifth century, the "middle wall of partition" had been long removed. (Eph. ii. 14.) Jews and Gentiles were "all one in Christ Jesus." (Gal. iii. 28.) There is no ground to suppose that exactly the same number would be sealed of every tribe. Besides, all the original tribes are not named. Dan is not among them, and Judah is first in order in Reuben's place. The gates of the heavenly Jerusalem are inscribed with the names of the twelve tribes of Israel, (ch. xxii. 12.) In a word, this sealed company is composed of Jews and Gentiles, representing the whole number of true believers, who were enabled by grace to hold fast their profession in trying times, and who experienced more special protection in perilous times. (Ezek. ix. 4-6.)
9. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
10. And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
11. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
Vs. 9-12.—The "great multitude, which no man could number," are evidently distinguished from the number sealed. They are collected from all the nations known at that time. They "stood before the throne and before the Lamb," as accepted worshippers; ascribing "salvation," not to their own merit, but to the free grace of God the Father, and the oblation and intercession of the Lamb. They are now in a triumphant state, as indicated by the "palms in their hands," the usual emblems of victory. "White robes" bespeak their justification. "All the angels" in heaven, signify their hearty assent to the praises of the redeemed by saying, "Amen." Then in an attitude of profoundest reverence, they celebrate the praises of God in strains proper, though not peculiar to themselves. As in ch. v. 11, the angels in this place are disposed and arranged in the outer circle of all the intelligent worshippers. Redeemed sinners stand nearest to the throne, in virtue of their union to Christ, while holy angels, without envy, contemplate, with rapturous emotions, the displays of the "manifold wisdom of God" in his dealings with the church. (Eph. iii. 10.) Thus we may learn to do the will of God on earth, as it is done by the angels in heaven.
13. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
15. Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them.
16. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
17. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes.
Vs. 13-17.—"One of the elders" asks John,—not for information, but to engage his attention,—"What are these, ... and whence came they?" Ministers may often receive instruction from the members of the church. This elder answers his own questions as the angel did to the prophet, (Zech. iv. 5, 6.) These are the "great multitude,"—probably the same whose "souls" John saw at the opening of the fifth seal, but now appearing in a new aspect: for it is evident that they had been engaged in war. This appears by the "palms" of victory. They had been in "great tribulation" prior to the peaceful reign of Constantine, by Satan's temptations, the spoiling of their goods, imprisonment of their persons, and the sacrifice of their lives,—"not loving their lives unto the death." All these tribulations, however, could not separate them from the love of God. (Rom. viii. 37-39.) They had "washed their robes,"—not in penitential tears, their own martyr-blood, their doing or suffering in the cause of Christ; but their robes were "made white in the blood of the Lamb," who was "made of God unto them ... justification and sanctification." (1 Cor. i. 30.) Could the human mind conceive the idea of rendering linen garments white by washing them in blood? Never, unless as suggested by the doctrine of Christ crucified, whose "blood cleanseth from all sin." (1 John i. 7.) "Therefore are they before the throne of God,—without fault before his throne," (ch. xiv. 5.) Delivered from the tempestuous storms of war, and the scorching heat of persecution; they are safe in the haven of eternal rest.
Not only are they for ever freed from the sensation of "hunger or thirst;" but they shall drink of the "living fountains of waters, proceeding from the throne of God and of the Lamb," (ch. xxii. 1). "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." (Ps. xvi. 11.) While this company, brought out of great tribulation, to which they had been subjected in the centuries before the time of Constantine, are represented as in possession of eternal blessedness, the other company of the "sealed" ones, are by this mark furnished with the gifts and graces of the Holy Spirit, to enter the lists with the Dragon in a much more trying and prolonged contest. The latter company, although preceding the other, in the order of symbolic revelation; do really in the order of time, succeed them in continuation of the struggle with the powers of darkness. And here we make the general remark, That nearly throughout the Apocalypse the two parties whom we may call the powers of darkness and the children of light, often change their relative positions, and assume different aspects. And in this, there is nothing new, as appears, 2 Cor. xi. 14, 15; vi. 8, 9.
CHAPTER VIII.
Hitherto our observations have been brief, because interpreters are very generally agreed in their views of the first series, the seals, in this interesting book of prophecy. The first six seals, covering the time of heathen Rome's opposition to Christianity, and before the Devil succeeded in enlisting the nominal church of Christ in his interest, do not therefore furnish occasion for much controversy among expositors. Besides, the seventh seal covers much more time than all the others. The first six refer to pagan Rome, and constitute the first period, properly styled the PERIOD OF THE SEALS. The seventh seal, introducing the trumpets, is the second period, called the PERIOD OF THE TRUMPETS. In attempting to unfold their mystical import, greater amplification will be indispensable.
1. And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
V. 1.—"Heaven" is the ordinary symbol of organized society, whether civil or ecclesiastical or both. "Silence in heaven for half an hour," indicates public tranquillity, together with anxious and mute expectation of coming and alarming events. "Half an hour," a definite for an indefinite duration, as usual, imports that the repose hitherto enjoyed, shall shortly terminate. The respite which the saints enjoyed during the period succeeding the revolution indicated by the opening of the sixth seal, soon came to an end.
2. And I saw the seven angels which stood before God; and to them were given seven trumpets.
3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
4. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.
Vs. 2-4.—"Seven angels" appear to John as ministers "standing before God," ready to execute his commands. To them were given "seven trumpets." Here, as all along hitherto, there is allusion to the former dispensation. Under the Old Testament, trumpets were constructed by divine direction and to be used for diverse purposes. Of the manifold uses of this instrument, that which is here chiefly intended is, to "sound an alarm." (Joel ii. 1; 1 Cor. xiv. 8). Whilst all is suspense, and before the silence is broken by the sounding of the first trumpet, the worship of God is exemplified after the usual manner. An angel, by his official place and work easily distinguished from those having the trumpets, holds in his hand a "golden censer" that with "much incense" he might render acceptable "the prayers of all saints." As the angel who had the "seal of the living God," is distinguished from those that "held the winds," (ch. vii. 1;) so is he here, from those that had the trumpets. Here he appears as the Great High Priest over the house of God; and as "the whole multitude of the people were praying without, at the time of incense;" (Luke i. 10;) so the service of God is thus emblematically represented as conducted according to divine appointment. This Angel therefore is Christ himself. "No man cometh unto the Father but by him." He is the only Advocate with the Father; and through him "we have access by one Spirit unto the Father." (Eph. ii. 18.)
May we not inquire, without presumption, a little into the nature or purport of the "prayers of all saints" at this time of ominous silence? And what could so likely be the burden of their petitions as that of the cry of the souls under the altar, namely, the destruction of the Roman empire? Surely this has been the prayer of God's persecuted servants in all ages:—"Pour out thy fury upon the heathen," etc. (Jer. x. 25; Ps. lxxix. 6). However inconsistent with Christian charity superficial Christians may deem the law of retaliation; we shall find it often urged on our attention as exemplified in this book. It is absolutely essential to the divine government.
5. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings and lightnings and an earthquake.
V. 5—The Lord Jesus, in carrying out the designs of the divine mind, and executing the commission which he received from the Father as Mediator, appears in various characters. Whilst as a priest he intercedes for his people, and by the incense from the golden censer renders their prayers acceptable before God; as a king he answers their prayers by terrible things in righteousness. (Ps. lxv. 5). This work of vengeance is vividly signified by scattering coals of fire on the earth.
From the very same altar, whence the glorious Angel of the Covenant had received fire to consume the incense, he next takes coals, the symbol of his wrath, and scatters them into the earth. These "burning coals of juniper" produce "voices, and thunderings, and lightnings, and an earthquake." "O God, thou art terrible out of thy holy places." (Ps. lxviii. 35; lxxvi. 12). "The Lord our God is a jealous God." Our merciful Saviour once put a strange and startling question to his disciples:—"Suppose ye that I am come to give peace on earth? I tell you, Nay."—For ends worthy of himself, the only wise God has unchangeably decreed that "offences must needs come," (Matt, xviii. 7;) and "there must be also heresies" among professing Christians. (1 Cor. xi. 19.). However, in the administration of providence, judgment without mercy awaits every nation to which the gospel is sent in vain. The voices, thunderings, etc., consequent upon the scattering of the coals, portended the calamities which would be inflicted upon men for their opposition to the gospel and cruel treatment of the saints, in answer to their prayers through the intercession of Christ.
6. And the seven angels, which had the seven trumpets, prepared themselves to sound.
V. 6.—The "seven angels now prepare themselves to sound." The first alarm, of course, will put an end to the "silence." It should be noted that while each seal, when broken, disclosed so much of the roll of the book as was concealed by it; the seventh leaves no part unrevealed. The whole contents are laid open. It is otherwise with the trumpets. The reverberations of one may not have ceased when the next begins to sound. Thus, several may be partly cotemporary. Again, it may be questioned whether mankind are to be considered in civil or ecclesiastical organization as the formal object of the judgments indicated by the trumpets. Some expositors view the one, and some the other, as the object, and the contention has been sharp among them. We humbly suggest that neither is the formal object without the other, simply because the same individuals constitute the complex moral person. The correctness of this view is largely illustrated and abundantly confirmed in the subsequent part of the Apocalypse. Provinces, nations, empires, are no farther worthy of notice in prophecy than as they affect the destiny of the church and illustrate the immutable principles of the moral government of God. He is known by the judgments which he executeth, and nations must be taught that "the heavens do rule." (Dan. iv. 26.) Although the church and the state are, by divine institution, distinct, not united; they are nevertheless co-ordinate, and always exert a reciprocal influence for good or for evil. It has been the policy of Satan to confound this distinction; and alas! with too much success in the apprehension of many. There are not wanting divines who boldly assert, that even among the Jews, under the Old Testament,—"the church was the state, and the state was the church!" We may have occasion to notice hereafter, that this gross error and antichristian dogma, is yet entertained in relation to divinely organized society under the present New Testament economy!