The Title of the Book.
“The Revelation of Jesus Christ, which God gave to him, to show to
his servants things which must shortly come to pass; and sending,
he signified _them_ through his angel to his servant John: who
testified the word of God, and the testimony of Jesus Christ, and
whatever he saw.”—Rev. 1:1, 2.—_Prof. Whiting’s Translation._
“The very title of John’s predictions, Apocalypse, implies the _unveiling_
or ‘_revelation_’ of the mystic and hidden sense of the prophetic oracles,
previously uttered by his inspired predecessors.”—PROF. BUSH.
“The Αποκαλυψις, from which we have our word Apocalypse, signifies,
literally, a _revelation_, or _discovery_, of what was _concealed_, or
_hidden_.”—DR. CLARKE.
The work of the apostles was “to make all men see what is the fellowship
of the mystery, which, from the beginning of the world, hath been hid in
God, who created all things by Jesus Christ,” (Eph. 3:9); “even the
mystery which hath been hid from ages and from generations, but now is
made manifest to his saints,” Col. 1:26. The entire record of the New
Testament, is a revelation that God “hath in these last days spoken unto
us by his Son;” in distinction from the records of the Old Testament,
which He, “at sundry times and in divers manners, spake in time past unto
the fathers by the prophets,” Heb. 1:1. But the closing book of the new
series is called, in distinction from the others, “THE REVELATION OF JESUS
CHRIST.”
It contains the “many things” he had to say to his disciples, in addition
to those recorded by the evangelists; but which they could not then bear,
John 16:12. It is the revelation “which God gave unto him;” for “there is
a God in heaven that revealeth secrets, and maketh known ... what shall be
in the latter days,” Dan. 2:28. God communicated by his servants the
prophets what should “come to pass hereafter,” by visions which were
“certain,” and by “the interpretation thereof” which was “sure,” Dan.
2:46. But Daniel was commanded to “shut up the words, and seal the book,
even to the time of the end,” when many should “run to and fro,” and
knowledge should “be increased.” And it was added, “Go thy way, Daniel;
for the words are closed up and sealed till the time of the end: Many
shall be purified and made white, and tried; but the wicked shall do
wickedly: and none of the wicked shall understand; but the wise shall
understand.” Dan. 12:4, 9, 10.
It will thus be seen, that provision had been made for the future
_unveiling_ of what was left obscure in the predictions of the Old
Testament writers; and for the _unsealing_ of what was then closed up and
sealed. This revelation must come from God; for the Saviour has testified,
that “of that day and hour knoweth no man, no, not the angels of heaven,
but my Father only.” Matt. 24:36. “The secret things belong unto the Lord
our God: but those things which are revealed belong unto us and to our
children forever.” Deut. 29:29.
As God had provided for a more full “revelation” respecting the events of
the future, it was necessary that it should be communicated through “the
appointed Heir of all things,” by whom he was to speak in the last days,
Heb. 1:2. The BAPTIST said of Christ, that “what he hath seen and heard,
this he testifieth,” John 3:22. And the Saviour said of him by whom he was
sent, “I speak to the world those things which I have heard of him,” _Ib._
8:2, 6. And again, he saith, “I have not spoken of myself; but the Father
which sent me, he gave me a commandment; what I should say, and what I
should speak,” _Ib._ 12:49. “The Lion of the tribe of Judah, the Root of
David, hath prevailed to open the book, and to loose the seven seals
thereof,” Rev. 5:5.
The design of God in giving this additional revelation, was that he might
“show unto his servants things which must shortly come to pass;” for
“surely the Lord God doeth nothing, but he revealeth his secrets unto his
servants the prophets,” Amos 3:7. And he saith, “I have told you before it
come to pass, that when it is come to pass ye might believe,” John 14:29.
When the old world was to be destroyed by water, “Noah, being warned of
God of things not seen as yet, prepared an ark to the saving of his
house,” Heb. 11:7. And when the Lord had purposed the destruction of
Sodom, he said, “Shall I hide from Abraham that thing which I do?” and
angels were sent to Lot, that he might say to his children, “Up get ye out
of this place; for the Lord will destroy this city,” Gen. 18:17, and
19:14. So of the times and seasons of the second advent: while “the day of
the Lord so cometh as a thief in the night,” he has said to his chosen
ones, “Ye brethren are not in darkness that that day should overtake you
as a thief,” 1 Thess. 5:1-4. He has condescended to give his people “a
more sure word of prophecy: whereunto ye do well that ye take heed, as
unto a light that shineth in a dark place, until the day dawn, and the day
star arise in your hearts,” 2 Pet. 1:19. Therefore it was said to John, “I
will show thee things which must be hereafter,” Rev. 4:1; which things
were shortly to begin to come to pass,—they being a series of successive
events, commencing near the time in which John wrote, and extending to the
end of the world and the establishment of the everlasting kingdom.
These were shown to John by symbolic representations, in a series of
visions, the import of which was signified to him by an angelic
interpreter. Said the Saviour, “I, Jesus, have sent my angel to testify
unto you these things in the churches,” 22:16. And _these things_ were not
to be sealed up, like the words of Daniel; for John was commanded to
“_seal not_ the sayings of the prophecy of _this_ book: for the time is at
hand,” 22:10. He recorded the words which God thus gave him,—“the
testimony of Jesus Christ, and of all things that he saw.” He has given
us, in graphic language, such descriptions of the visions shown, that we
can easily imagine the symbols which he saw; and we have the inspired
explanations of those which were “signified” to him. Therefore we may
read, and receive the blessings promised to those who keep this testimony
of Jesus.
The Benediction.
“Happy is he, who readeth, and those, who hear the words of this
prophecy, and keep the things, written in it: for the season is
near.” Rev. 1:3.
Those who teach that the Apocalypse is a “sealed book,” most clearly
contradict the testimony of Christ respecting it. To discourage the study
of it, is to treat with neglect, and to despise what God has spoken in
these last days by his Son, Heb. 1:2; of whom it is said: “See that ye
refuse not him that speaketh; for if they escaped not who refused him who
spake on earth, much more shall not we escape, if we turn away from him
that speaketh from heaven,” Heb. 12:25. Those who thus neglect it, cannot
regard the blessing promised to those who read, hear, and keep its
sayings.
The Apocalypse is not to be undervalued as unprofitable; for “all
scripture is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness: that the
man of God may be perfect, thoroughly furnished unto all good works,” 2
Tim. 3:16, 17. “For whatsoever things were written aforetime, were written
for our learning, that we through patience and comfort of the scriptures
might have hope,” Rom. 15:4. “Search the scriptures; for in them ye think
ye have eternal life: and they are they which testify of me,” John 5:39.
“Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of
things to come concerning my sons, and concerning the work of my hands
command ye me,” Isa. 45:11. “Behold, I come quickly: blessed is he that
keepeth the sayings of the prophecy of this book,” Rev. 22:7.
John’s Salutation to the Churches.
“John to the seven congregations in Asia: grace be to you and
peace, from Him who is, and who was, and who is to be; and from
the seven Spirits, that are before his throne; and from Jesus
Christ, the faithful Witness, and the First-born of the dead, and
the Ruler of the kings of the earth. To him who loved us, and
washed us from our sins in his own blood, and hath made us kings
and priests to God even his father: to him be glory and dominion
for ever and ever. Amen. Behold, he cometh with clouds; and every
eye will see him, and those, who pierced him: and all the tribes
of the earth will wail because of him. Yea, so be it! I am the
Alpha and the Omega, saith the Lord God, who is, and who was, and
who is to be, the Almighty.”—Rev. 1:4-8.
The seven churches to which John sends salutation, were those of Ephesus,
Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, 1:11. The
Asia, in which they were situated, was a province in Asia Minor, distinct
from Pontus, Gallatia, and Bithynia; which also were in Asia Minor, 1 Pet.
1:1, and Acts 2:9. Of the province of Asia, Ephesus was the capital, and
was the principal place of John’s residence. The seven cities which
contained those churches, were situated in a kind of amphitheatre,
surrounded by mountains. Smyrna was 46 miles north of Ephesus, and
Pergamos 64 miles; Thyatira was 48 miles to the east, and Sardis 33 miles;
Philadelphia 27 miles to the south, and Laodicea 42 miles. These churches
had all been under the general supervision of John’s ministry; and for
this reason, doubtless, they are especially designated, instead of those
with which he had not been so intimately connected.
John writes to the seven churches, in obedience to the command,—“What thou
seest, write in a book, and send it unto the seven churches which are in
Asia,” 1:11. He seems to have written what he saw, at the time of its
exhibition, and not at the close of the entire presentation; for when he
was about to write the discordant utterances of “the seven thunders,” he
was told to “write them not,” 10:4.
John observes the oriental custom of placing his name at the commencement,
instead of the close of his communication. Few persons now deny that this
was John the Evangelist. Irenæus, who was born only about 30 years after
the death of John, speaks of the writer of the Apocalypse, as “the
disciple of Christ,—that same John that leaned on his breast at the last
supper.”
Most beautiful reference is here made to the attributes of DEITY: “Him who
is, and who was, and who is to be,” can be no other than the great
Preëxistent, who said to Moses, “I AM THAT I AM,” Ex. 13:14.
The seven Spirits, would seem to be irrelevantly placed between the Father
and the Son,—the place always occupied by the Holy Spirit, when spoken of
in connection with them,—if they were merely seven angels. Grace would
also seem to be irreverently invoked from such,—its presence being implied
where it is invoked,—unless they are expressive of the Holy Spirit, in
which grace is inherent, and from whom it may be communicated; as it may
not be from angels. Seven is a full and perfect number, and it may be here
used because in another place “seven lamps of fire burning before the
throne” are symbolic of “the seven Spirits of God,” (4:5); which, if
angels, would be expressly named, as in other inspired explanations,—as
they are in that of the stars, 1:20. A burning _flame_ is often used as a
symbol of the Holy Spirit. Thus, when God would make a covenant with
Abraham, and the victims between which the covenanting parties were to
pass, were divided, the presence of God was symbolized by “a burning lamp
that passed between those pieces,” Gen. 15:17. And the descent of the Holy
Spirit on the day of Pentecost, was manifested by “cloven tongues, like as
of fire,” which “sat upon each of them,” Acts 2:3. In Zechariah 3:9, we
read of the symbol of a stone laid before Joshua, that on it were engraved
“seven eyes,” which “are the eyes of the Lord which run to and fro,
through the whole earth,” (Zech. 4:10);—an expressive figure of God’s
Omniscience. The same is symbolized in Rev. 5:6, by the “seven eyes” of
the LAMB.
Jesus Christ is the faithful Witness. He “was faithful to him that
appointed him,” (Heb. 3:2); and he was given as a Witness to the people, a
Leader and Commander to the people, Isa. 55:4. He is the “first-begotten
of the dead,” having “risen from the dead, and become the first fruits of
them that slept,” 1 Cor. 15:20: he is “declared to be the Son of God, with
power according to the spirit of holiness, by the resurrection from the
dead,” Rom. 1:4. He is “the Prince of the kings of the earth,” the “King
of kings and Lord of lords,” 19:16; “all kings shall fall down before him:
all nations shall serve him,” Psa. 72:11. He hath shown how he “loved us,”
by giving himself for us, (Gal. 2:20); and hath cleansed his people from
all sin, not “by the blood of goats and calves, but by his own blood, he
entered in once into the holy place, having obtained eternal redemption
for us,” Heb. 9:12. He has redeemed us to God “out of every kindred, and
tongue, and people, and nation,” Rev. 5:9. He is the one who is to come in
the clouds of heaven, in resplendent majesty, to reward his saints, and to
destroy those who destroy the earth, 11:18. The announcement that he
“cometh with clouds” is as if John had said that what he was commanded to
write, was a revelation of the events which were to precede and usher in
that coming.
Christ’s Annunciation.
“I John, your brother, and partner in the affliction, and kingdom
and patience of Jesus Christ, was in the island called Patmos, for
the word of God, and for the testimony of Jesus Christ. I was in
the Spirit on the Lord’s day, and heard behind me a great voice,
like that of a trumpet, saying, What thou seest, write in a book,
and send it to the seven congregations, to Ephesus, and to Smyrna,
and to Pergamos, and to Thyatira, and to Sardis, and to
Philadelphia, and to Laodicea.”—Rev. 1:9-11.
This gives a clue to the date of the Apocalypse. It was written when John
was in the Isle of Patmos: “It is the general testimony of ancient
authors, that St. John was banished into Patmos in the time of Domitian,
in the latter part of his reign, and restored by his successor, Nerva. But
the book could not be published till after John’s release, and return to
Ephesus, in Asia. Domitian died in 96, and his persecution did not
commence till near the close of his reign.”—DR. CLARKE.
“DOMITIAN, having exercised his cruelty against many, and unjustly slain
no small number of noble and illustrious men at Rome, ... at length
established himself as the successor of NERO, in his hatred and hostility
to GOD. He was the _second_ that raised a persecution against us. In this
persecution, it is handed down by tradition, that the apostle and
evangelist, JOHN, ... was condemned to dwell on the island of Patmos.
IRENÆUS, indeed, in his fifth book against the heresies, where he speaks
of the calculation formed on the epithet of Antichrist, in the
above-mentioned Revelation of JOHN, speaks in the following manner
respecting him: ‘If, however, it were necessary to proclaim his name
(_i.e._ Antichrist’s), openly at the present time, it would have been
declared by him who saw the Revelation, for it was not long since it was
seen, but _almost in our own times_, at the _close_ of DOMITIAN’s
reign.’ ”—EUSEBIUS.
Prof. Stuart, who dissents from the opinion, admits that “a majority of
the older critics have been inclined to adopt the opinion of Irenæus,
viz.: that it was written during the reign of Domitian, _i.e._, during the
last part of the first century, or in A. D. 95 or 96.”—Com. _Apoc._, V.
I., p. 263.
John’s adherence to the word and testimony of Christ, had caused his
banishment—as others “were slain—for the word of God, and for the
testimony which they held,” (6:9); and whose living again and reigning
with Christ, was subsequently shown John in a vision, 20:4.
John was in the spirit; _i.e._, he was in a state of prophetic ecstasy, in
which he was, as it were, caught away from a realization of the actual and
the present, and shown “the things which must be hereafter.” It was on the
“Lord’s day,” the first day of the week, which was so called because on
that day the Lord arose from the dead. It was a day which has been
observed by all Christians in especial remembrance of that event. John
does not appear to have anticipated any such announcement, until he was
suddenly startled from his meditation by a voice in trumpet tones,
announcing itself by the titles of Christ, and commanding him to write to
the churches what he _saw_. Hearing the voice, he turned to see who had
spoken to him, and beheld a
Vision of Christ.
“And I turned to see the voice, that spoke with me. And having
turned, I saw seven golden lamp-stands; and in the midst of the
seven lamp-stands one like a Son of man, clothed with a garment
reaching the feet, and girded around the breasts with a golden
girdle. His head, even his hair, was white like white wool, like
snow; and his eyes were like a flame of fire; and his feet like
fine brass, as if they burned in a furnace; and his voice like the
sound of many waters. And he had in his right hand seven stars:
and from his mouth went forth a sharp two-edged sword: and his
countenance was like the sun shining in its strength. And when I
saw him, I fell at his feet as if dead. And he laid his right hand
on me, saying, Fear not; I am the first and the last, and am he,
who liveth, and I became dead; and behold, I am alive for ever and
ever, and have the keys of death and the pit. Therefore, write the
things, which thou hast seen, and the things, which are, and the
things, which will take place hereafter; the secret of the seven
stars, which thou hast seen in my right hand, and the seven golden
lamp-stands. The seven stars, are the messengers of the seven
congregations: and the seven lamp-stands are the seven
congregations.”—Rev. 1:12-20.
The voice, by a metonymy, is used for the person speaking. He turned to
see the glorious personage by whom the trumpet-tones were uttered. Being
turned, he saw the commencement of those great panoramic presentations, by
which the events of the future were revealed to him, and the significance
of which were explained by an angelic interpreter.
The “seven golden candlesticks,” symbolize “the seven churches” (1:20), to
which John was commanded to write. By this, and other symbols which are
divinely interpreted, are unfolded the principles on which symbols are
used. A candle or lamp stand, supports the light placed on it, as churches
are the recipients and dispensers of the light of the Holy Scriptures.
They are therefore appropriate symbols of churches.
“In the midst of the candlesticks” is one in the form of humanity,
surrounded by the insignia of Deity. It is the same appearance that
Ezekiel saw, when he had a vision “of the likeness of the glory of the
Lord,” (Ezek. 1:26-28); and before which Daniel fell trembling, Dan.
10:5-9. The sublime spectacle was too overwhelming for John’s endurance,
and, like Isaiah, Ezekiel, and Daniel, his strength turned to corruption.
But the glorified Saviour was the same sympathetic being on whose breast
John leaned, at the last supper, and he lays his endearing hand on John,
and, by soothing words, restores his confidence. He explains the mystery
contained in the symbols shown, and enjoins on him to write the things he
had seen—symbolic of the things which then were, and of those which were
then in the future. As no created resemblance is a fit representative of
Deity, Christ is shown to John by the symbol of his own likeness.
The “seven stars” in the right hand of the Saviour, are the angels,—the
messengers, or pastors of the seven churches, 1:20. As the Saviour holds
the stars in his hand, so does he sustain all his gospel ministers,
enabling them to impart light to those who sit under their ministrations.
And as he walked in the midst of the golden candlesticks, so the Lord is
ever in the midst of those who fear him, and call upon his name.
Epistles to the Seven Churches.
Epistle to the Church in Ephesus.
“To the messenger of the congregation of Ephesus write: These
things saith He who holdeth the seven stars in his right hand, who
walketh in the midst of the seven golden lamp-stands: I know thy
works, and thy toil, and thy patience, and that thou canst not
endure the evil; and thou hast tried those, who say they are
apostles, and are not; and hast found them liars; and hast
patience, and hast endured on account of my name, and hast not
fainted. Nevertheless, I have this against thee, that thou hast
left thy first love. Remember therefore whence thou hast fallen,
and repent and do the first works; or else I will come to thee
quickly, and will remove thy lamp-stand out of its place, except
thou repentest. But thou hast this, that thou hatest the deeds of
the Nicolaitanes, which I also hate. He, who hath an ear, let him
hear what the Spirit saith to the congregations: To him, who
overcometh, I will grant to eat of the tree of life, which is in
the paradise of God.”—Rev. 2:1-7.
The seven churches are not, themselves, seen in vision; they were
symbolized by seven golden candlesticks. Consequently, these are seven
literal churches that are addressed, and not allegorical, as some teach.
The symbolic portions of the Apocalypse, are the descriptions of what John
saw, and the attendant utterances. What was addressed to the ear by way of
explanation and instruction, does not come under the laws of
symbolization.
As churches, in all ages, are often in the several conditions ascribed to
the seven churches, the warnings, admonitions, and consolations addressed
to them, may serve for instruction to all Christians, as implied in the
declaration: “He that hath an ear, let him hear what the Spirit saith to
the churches,” 2:29.
“By αγγελος, angel [or messenger], we are to understand the _messenger_,
or person sent by God to preside over the church; and to him the epistle
is directed, not as pointing out his state, but the state of the church
under his care. The Angel of the Church, here answers exactly to that
officer of the synagogue among the Jews, called the _messenger_ of the
church, whose business it was to _read_, _pray_, and _teach_ in the
synagogue.”—DR. CLARKE. Timothy is supposed to have had the care of the
Ephesian church till A. D. 97, when he was martyred.
Ephesus was a large, idolatrous city, “a worshipper of the great goddess
Diana, and of the image which,” as they claimed, “fell down from Jupiter,”
Acts 19:35. The gospel was first preached there by Paul, and with such
success, that “Many of them also which used curious arts, brought their
books together, and burned them before all men; and they counted the price
of them, and found it fifty thousand pieces of silver: So mightily grew
the word of God, and prevailed,” _Ib._ 19, 20. They continued a fine and
prosperous church, but had fallen away from their first love. Therefore He
who walketh in the midst of the seven golden candlesticks, and holdeth in
his hand the messengers of the churches, admonished them that, unless they
repented he would remove their candlestick, _i.e._, their church, of which
the candlestick was a symbol, out of its place. They did not repent; and,
says Gibbon, “In the year 1312, began the _captivity_, or ruin of the
seven churches by the Ottoman power. In the loss of Ephesus, the
Christians deplored the loss of the first _Angel_, the extinction of the
first _candlestick_ of the Revelations. The desolation is complete, and
the temple of _Diana_, or the church of _Mary_, will equally elude the
search of the curious traveller.”
The Nicolaitanes, whose deeds God hated, were a sect of heretics, who
assumed the name from Nicholas of Antioch, one of the first seven deacons
of the church in Jerusalem. It is believed that he was rather the innocent
occasion, than the author of the infamous practices of those who assumed
his name,—who allowed a community of wives, and ate meats offered in
sacrifice to idols. It was a short-lived sect.
For hating their deeds, the church of Ephesus was commended, and also for
not giving countenance to false teachers, who claimed to be apostles, and
were proved to be liars. Thus are Christians to “believe not every spirit,
but try the spirits whether they are of God: because many false prophets
are gone out into the world,” 1 John 4:1. “Such are false apostles,
deceitful workers, transforming themselves into the apostles of Christ,” 2
Cor. 11:13. “There were false prophets also among the people, even as
there shall be false teachers among you, who privily shall bring in
damnable heresies,” 2 Pet. 2:1.
The promise to him that overcometh, that he shall “eat of the tree of
life,” points to the resurrection and to the new creation. As in Eden was
made to grow “the tree of life” (Gen. 2:9), so in Eden restored, “they
that do his commandments ... may have right to the tree of life, and may
enter in through the gates into the city,” Rev. 22:2.
Epistle to the Church in Smyrna.
“And to the messenger of the congregation in Smyrna, write: These
things saith the First and the Last, who became dead and is alive:
I know thy works, and affliction, and poverty (but thou art rich);
and I know the reviling of those, who say they are Jews, and are
not, but are a synagogue of Satan. Fear none of the things, which
thou wilt suffer. Behold, the devil will cast some of you into
prison, that ye may be tried, and ye will have affliction ten
days. Be thou faithful to death, and I will give thee the crown of
life. He, who hath an ear, let him hear what the Spirit saith to
the Congregations: he who overcometh, will not be hurt by the
second death.”—Rev. 2:8-11.
The angel of the church in Smyrna is supposed to have been Polycarp, who,
rather than to apostatize, was burnt alive in that city about A. D. 166.
That church had passed through the trial of poverty, and was found “rich
toward God,” Luke 12:21. It had suffered from the blasphemy of unbelieving
Jews, who had a synagogue there and were particularly active at the
martyrdom of Polycarp. But “He is not a Jew, which is one outwardly;
neither is that circumcision which is outward in the flesh: but he is a
Jew which is one inwardly; and circumcision is that of the heart, in the
spirit and not in the letter; whose praise is not of men, but of God,”
Rom. 2:28, 29. And the crucified and risen Saviour has said, that they are
“of the synagogue of Satan which say they are Jews, and are not, but do
lie,” Rev. 3:9.
Not a word of reproof is addressed to this faithful flock; but they were
to be still further tried, and a terrible persecution was foretold, which
should continue ten prophetic days. Ten years was the duration of the last
and bloodiest persecution under Diocletian, from A. D. 302 to 312, during
which all the Asiatic churches were grievously afflicted.
This church passed triumphantly through all those trials; and Smyrna is
now the most flourishing city of the Asiatic churches. It contains a
population of 100,000, and is the seat of an archbishop. From 15,000 to
20,000 of its inhabitants are still professedly Christian.
The “crown of life,” promised to those who are faithful unto death, is to
be given at Christ’s second coming, “who shall judge the quick and the
dead at his appearing and kingdom,” 2 Tim. 4:1: “Henceforth there is laid
up for me a crown of righteousness, which the Lord, the righteous Judge,
shall give me at that day; and not to me only, but unto all them also that
love his appearing,” _Ib._ 8. “Blessed is the man that endureth
temptation: for when he is tried he shall receive the crown of life, which
the Lord hath promised to them that love him,” Jam. 1:12.
Those who shall not be hurt of the “second death,” are those who shall
attain unto the resurrection of the just, at the commencement of the
millennium. “Blessed and holy is he that hath part in the first
resurrection: on such the second death hath no power; but they shall be
priests of God and of Christ, and shall reign with him a thousand years,”
Rev. 20:6. “But the fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters, and all liars,
shall have their part in the lake which burneth with fire and brimstone:
which is the second death,” 21:8.
Epistle to the Church in Pergamos.
And to the messenger of the congregation in Pergamos write: These
things saith He who hath the sharp two-edged sword: I know thy
works, and where thou dwellest, even where Satan’s throne is; and
thou holdest fast my name, and hast not denied my faith, even in
those days in which Antipas was my faithful witness: who was slain
among you, where Satan dwelleth. But I have a few things against
thee, because thou hast there those, who hold fast the doctrine of
Balaam, who taught Balak to cast an enticement to sin before the
children of Israel: to eat idol-sacrifices, and to commit
fornication. So thou hast also those, who hold fast the doctrine
of the Nicolaitanes, in like manner. Repent; or else I will come
to thee quickly, and will fight against them with the sword of my
mouth. He, who hath an ear, let him hear what the Spirit saith to
the congregations: To him, who overcometh, I will grant to eat of
the hidden manna, and will give him a white stone, and on the
stone a new name written, which no one knoweth, but he, who
receiveth it.—Rev. 2:12-17.
“He which hath the sharp sword with two edges,” is the one who walked in
the midst of the seven golden lamp-stands—out of whose “mouth went a sharp
two-edged sword,” 1:16. This identifies him as the one who was followed by
the armies of heaven, when “the remnant were slain with the sword of him
that sat upon the horse: which sword proceeded out of his mouth,” 19:21.
“The sword of the Spirit ... is the word of God,” Eph. 6:17. “He shall
smite the earth with the rod of his mouth, and with the breath of his lips
shall he slay the wicked,” Isa. 11:4. The One who indites this epistle is
thus designated, probably, because, unless they repented of the things
alleged against them, he would fight against them with the sword of his
mouth.
The church of Pergamos had refrained from apostasy, although situated in a
wicked and corrupt city,—even where Satan reigned almost supreme and
received the obedience of its inhabitants. They had been faithful in those
days when Antipas, a faithful Christian, and probably the former pastor of
the church, was slain (Dr. Hales thinks) in Domitian’s persecution, in A.
D. 94. Yet, the Lord had some things against them.
The doctrine of Balaam is what that prophet counselled Balak to cast as a
stumbling-block before Israel: For “the people began to commit whoredom
with the daughters of Moab. And they called the people unto the sacrifices
of their gods; and the people did eat and bowed down to their gods. And
Israel joined himself unto Baal-peor,” Num. 25:1-3. And Moses said of the
women of Midian, “Behold, these caused the children of Israel, through the
counsel of Balaam, to commit trespass against the Lord in the matter of
Peor,” _Ib._ 31:16. This was also, probably, the same as the doctrine of
the Nicolaitanes, p. 34.
The “hidden manna” seems to be a reference to that hidden in the ark,
where it was laid up before the Lord (Ex. 16:33), in memory of what was
sent for the sustenance of Israel in the wilderness, where “man did eat
angel’s food,” Ps. 78:25. The law having a shadow of good things to come
(Heb. 10:1), the manna hidden in the ark may be typical of the angelic
sustenance to be revealed in the future world. The Saviour said, “Verily,
verily, I say unto you, He that believeth on me hath everlasting life. I
am that bread of life. This is the bread which cometh down from heaven,
that a man may eat thereof, and not die,” John 6:47, 48, 50.
The “white stone” has received divers interpretations. In ancient trials,
the votes of the judges were given by _white_ and _black_ pebbles. The
former signified acquittal, and the latter condemnation. Conquerors in
public games sometimes received a _white stone_ with their name inscribed
on it, which entitled them, during the remainder of their life, to be
maintained at the public expense. Persons were sometimes invited to feasts
or banquets, by the presentation of a white stone, with their name on it
in connection with that of their hosts. The possession of the white stone
evidently entitles the possessor to all the privileges of the heavenly
inheritance.
The “new name” is unknown to all but its possessor; who, on its
possession, becomes a child of God, and will receive, saith God, “in my
house and within my walls, a place and a name better than of sons and of
daughters: I will give them an everlasting name that shall not be cut
off,” Isa. 56:5. The Saviour has promised that “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,” Rev. 3:12. And his new “name” “no
man knew but he himself,” _Ib._ 19:12.
Pergamos still contains a few thousand inhabitants.
Epistle to the Church in Thyatira.
“And to the messenger of the congregation in Thyatira write: These
things saith the Son of God, who hath his eyes like a flame of
fire, and his feet like fine brass: I know thy works, and love,
and faith, and service, and thy patience, and thy works; and thy
last works to be greater than the first. Notwithstanding, I have
something against thee, because thou allowest thy woman Jezebel,
who calleth herself a prophetess, to teach and seduce my servants
to commit fornication, and to eat idol sacrifices. And I gave her
time to repent, and she would not repent of her fornication.
Behold, I will cast her into a bed, and those, who commit adultery
with her, into great affliction, unless they repent of their
deeds. And I will kill her children with pestilence; and all the
congregations will know that I am he, who searcheth the reins and
hearts: and I will give to each of you according to your works.
But to you I say, and to the rest in Thyatira, As many as have not
this doctrine, and who have not known the depths of Satan, as
(they say;) I will not put on you another burden: but what ye
have, hold fast till I come. And he, who overcometh, and keepeth
my works to the end, to him, I will give power over the nations:
(and he will rule them with a rod of iron; like the vessels of a
potter they will be dashed in pieces:) even as I received of my
Father. And I will give him the morning-star. He, who hath an ear,
let him hear what the Spirit saith to the congregations”—Rev.
2:18-29.
In commending the general piety of this church, they are censured for
permitting a woman to teach false doctrines among them. The church is not
only made responsible for what it teaches, but also for what it suffers
others to teach. In this particular the church in Thyatira appears in
contrast with the church in Ephesus. The doctrines which this wicked woman
taught appear to be similar to those of the Nicolaitanes, p. 34. She is
probably called Jezebel, from her being a woman of power and influence,
like the wife of Ahab, who “did sell himself to work wickedness in the
sight of the Lord: whom Jezebel his wife stirred up,” 1 Kings 21:25.
They who had not fallen into those depths of Satan, and should continue
faithful to the end, were to have “power over the nations.” “The saints of
the Most High shall take the kingdom, and possess the kingdom for ever,
even for ever and ever. And the kingdom and dominion, and the greatness of
the kingdom under the whole heaven, shall be given to the people of the
saints of the Most High, whose kingdom is an everlasting kingdom, and all
dominions shall serve and obey him,” Dan. 7:18, 27. “Ask of me, and I
shall give thee the heathen for thine inheritance, and the uttermost parts
of the earth for thy possession. Thou shalt break them with a rod of iron;
thou shalt dash them in pieces like a potter’s vessel,” Ps. 2:8, 9. “To
execute vengeance upon the heathen, and punishments upon the people; To
execute upon them the judgment written: this honor have all the saints.
Praise ye the Lord,” _Ib._ 149:7, 9.
To receive the morning star, is to receive Christ, who testifieth of
himself. “I am ... the bright and morning star,” Rev. 22:16. We are
commanded to take heed to the “sure word of prophecy ... as unto a light
that shineth in a dark place, until the day dawn, and the day-star arise
in your hearts,” 2 Pet. 1:19. As “the testimony of Jesus is the spirit of
prophecy” (19:10), those who refuse to consider the revelation he has
given of things which shortly after began to come to pass, and which must
now be verging towards their consummation, may fail of becoming
illuminated by the day-star in their hearts.
Says Gibbon: “The God of Mahomet, without a rival or a Son, is invoked in
the mosques of Thyatira and Pergamos.”
Epistle to the Church in Sardis.
“And to the messenger of the congregation in Sardis write: These
things saith He, who 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. Be watchful, and strengthen the things, which
remain, which are about to die: for I have not found thy works
complete before God. Remember therefore how thou hast received and
heard, and hold fast and repent. If therefore thou shalt not
watch, I will come on thee like a thief, and thou wilt not know
what hour I will come on thee. But thou hast a few names in
Sardis, that have not defiled their garments; and they will walk
with me in white: for they are worthy. He, who overcometh, the
same one will be clothed in white raiment; and I will not blot out
his name from the book of life, but I will acknowledge his name
before my Father, and before his angels. He, who hath an ear, let
him hear what the Spirit saith unto the congregations.”—Rev.
3:1-6.
The church in Sardis was Christian in name, but was destitute of spiritual
life, with the exception of a few names who had not defiled their
garments. Having become dead to the revivifying influences of the Holy
Spirit, they are reminded that he who addresses them is the one who holds
their messenger in his hand, and who hath the seven Spirits of God;
_i.e._, that it was from the One who said of “the Comforter, which is the
Holy Ghost” (John 14:26), “when the Comforter is come, whom I will send
unto you from the Father, even the Spirit of truth which proceedeth from
the Father, he shall testify of me,” _Ib._ 15:26.
They had doubtless become greatly conformed to the corrupt worldly
influences by which they were surrounded, without having actually denied
the faith, or embraced the hated doctrines of the Nicolaitanes. Therefore
they were exhorted to hold fast all that they still retained, and, by
repentance, to recover what they had lost; and they were admonished that
if they neglected those precautions, they would be suddenly visited;
without its being designated what would be the precise nature, time, or
manner, of their visitation: which made the threatening the more terrible.
The “few names” which had not defiled their garments, were used by a
metonymy to signify persons. When an apostle was to be chosen in the place
of Judas, “the number of the names together were about one hundred and
twenty,” Acts 1:15. Purity of raiment is significant of purity of
character: “Blessed is he that watcheth and keepeth his garments,” 16:15.
White is an emblem of purity. To the “bride,” it “was granted that she
should be arrayed in fine linen clean and white: for the fine linen is the
righteousness of the saints,” 19:8. Those who came out of great
tribulation, had “washed their robes and made them white in the blood of
the Lamb,” (7:13); and therefore they were symbolized as standing before
the throne and before the Lamb, clothed with white robes, and palms of
victory in their hands, 7:9. To be clothed in white raiment, is therefore
to be accepted of the Saviour.
To blot one’s name out of the book of life, is to erase his title to
heaven. The figure seems to be an allusion to the ancient custom of
enrolling in a book the names of all free citizens. If their names were
confessedly written there, they were entitled to all the privileges and
immunities of citizenship; but if blotted out, they had forfeited these.
“They that dwell on the earth shall wonder, whose names were not written
in the book of life from the foundation of the world, when they behold the
beast that was, and is not, and yet is,” 17:8. Moses said, if God would
not forgive Israel, “blot me, I pray thee, out of thy book which thou hast
written,” Ex. 32:32. Of his enemies, David said, “Let them be blotted out
of the book of the living, and not be written with the righteous,” Ps.
67:28. Those only enter the New Jerusalem, “which are written in the
Lamb’s book of life,” 21:27.
The church in Sardis, has long been utterly extinct; and what remains of
the city is a miserable Turkish village.
Epistle to the Church in Philadelphia.
“And to the messenger of the congregation in Philadelphia write:
These things saith the Holy, the True One, he who hath the key of
David, he who openeth, and no one shutteth; and shutteth, and no
one openeth: I know thy works: behold, I have set before thee an
open door, and no one can shut it; for thou hast a little
strength, and hast held fast my word, and hast not denied my name.
Behold, I will make those of the synagogue of Satan, who say they
are Jews, and are not, but who lie; behold, I will make them come
and bow down before thy feet, and know that I have loved thee.
Because thou hast kept the word of my patience, I also will keep
thee from the hour of trial, which will come on all the world, to
try those, who dwell on the earth. I come quickly: hold fast that
which thou hast, that no one take thy crown. I will make him, who
overcometh, a pillar in the temple of my God, and he will go out
no more: and I will write on him the name of my God, and the name
of the city of my God, the new Jerusalem, (which cometh down out
of heaven from my God:) and my new name. He, who hath an ear, let
him hear what the Spirit saith to the congregations.”—Rev. 3:7-13.
The church of Philadelphia had maintained her integrity, and is therefore
addressed in the language of commendation, without the rebukes which were
directed to her sister churches. Having remained true to Him who “was
called Faithful and True” (19:11), the epistle to this church makes
mention of the Saviour by those titles, which are significant of his own
faithfulness and inherent holiness.
“The key of David,” brings to view the prediction of that which was to be
laid “upon his shoulder;” so that “he shall open, and none shall shut; and
he shall shut, and none shall open,” Isa. 22:22. A key symbolizes that
which will open or unlock, or will close fast: therefore said the Saviour,
“I ... have the keys of hell and of death.” By virtue of this power, an
open door was set before the church of Philadelphia, which no man should
be able to close.
The Jews in Philadelphia, who had claimed to be the only true church of
God, but who were in reality of the synagogue of Satan, were to cease
their opposition to the Christians, and to seek instruction and protection
from them—recognizing the love of God to Gentiles as well as to Jews.
History is silent respecting the fulfilment of this; but there is no
reason to suppose that it was not literally fulfilled.
The “hour of temptation,” which was to “come upon all the world, to try
them that dwell on the earth,” was to be one of peculiar trial. Some
suppose it had reference to the persecution under Trajan, which was more
severe and extensive than those under Nero, or Domitian: and others that
it was the Mohammedan delusion. In such times there are peculiar
temptations to apostatize, and the less faithful are in more danger of
apostasy than others. But because the Philadelphian church had been
faithful thus far, they were to be kept from that trying hour. When the
scourge of Mohammedanism swept over all the other churches of Asia, this
church maintained its integrity. Says Gibbon: “Among the Greek colonies
and churches of Asia, Philadelphia is still erect, a column in a scene of
ruins. At a distance from the sea, forgotten by the emperors, encompassed
on all sides by the Turks, her valiant citizens defended their religion
and their freedom above fourscore years, and at length capitulated with
the proudest of the Ottomans.” Philadelphia is still the seat of an
archbishop, and contains from six hundred to seven hundred Greek houses,
and several places of Christian worship. “The Lord knoweth how to deliver
the godly out of temptations,” 2 Pet. 2:9.
They are encouraged to constancy by the prospect of the coming coronation
day, when “the Lord; the righteous Judge shall give” a “crown of
righteousness,” “unto all them that love his appearing,” 2 Tim. 4:8. He
has said “Be thou faithful unto death, and I will give thee a crown of
life” (2:10); and therefore “when the chief Shepherd shall appear, ye
shall receive a crown of glory that fadeth not away,” 1 Pet. 5:4.
A pillar in the temple of God, is expressive of a position which shall
give support to the church, which is erected “upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner-stone;
In whom the building, fitly framed together, groweth unto a holy temple in
the Lord: In whom ye also are builded together for a habitation of God
through the Spirit,” Eph. 2:20-22.
To receive the name of God, is to be recognized as belonging to God. As
masters designated their servants by branding their name on them, or by
some peculiar mark, so the children of God are referred to by the same
figure. In a subsequent vision John saw with the Lamb on Mount Zion, “an
hundred and forty and four thousand, having his Father’s name written in
their foreheads,” 14:1. Their connection with new Jerusalem is similarly
designated.
Epistle to the Church in Laodicea.
“And to the messenger of the congregation in Laodicea write: These
things saith the Amen, the faithful and true Witness, the Ruler of
the creation of God: I know thy works, that thou art neither cold
nor hot: I would that thou wast cold or hot. So, because thou art
lukewarm, and neither cold nor hot, I will cast thee out of my
mouth: because thou sayest, I am rich, and have become wealthy,
and have need of nothing; and knowest not that thou art wretched,
and miserable, and poor, and blind, and naked: I counsel thee to
buy of me gold tried by fire, that thou mayest be rich; and white
raiment, that thou mayest be clothed, and that the shame of thy
nakedness may not appear; and to anoint thine eyes with eye-salve,
that thou mayest see. As many as I love, I rebuke and chastise: be
fervent therefore, and repent. Behold, I stand at the door, and
knock: if any one heareth my voice, and openeth the door, I will
come in to him, and will sup with him, and he shall sup with me.
To him, who overcometh I will grant to sit with me in my throne,
even as I also overcame, and have sat down with my Father in his
throne. He, who hath an ear, let him hear what the Spirit saith to
the congregations.”—Rev. 3:14-22.
By his titles of truth and verity, the Saviour prepares the Laodiceans for
the humiliating threatenings, which are uttered against them. By that of
“the beginning of the creation of God,” is indicated Christ’s kingship as
head and governor of all; and hence the authority on which his
declarations are founded.
The Laodiceans seemed to have been very well satisfied with their own
condition, without possessing any very marked characteristics. They were
neither good, nor very wicked; but supposed that they abounded in all
spiritual wealth, when they were destitute of all the Christian graces.
They could not appreciate their own condition; and not realizing their
need, were unlikely to heed the counsel given them, and therefore they
have long since ceased to have a name and a place on the earth. Says
Gibbon: “The circus and three stately temples of Laodicea, are now peopled
with wolves and foxes.”
The great majority of them seemed to have become unworthy even of the
chastisement which God bestows on those he loves. “Behold, happy is the
man whom God correcteth; therefore despise not the chastening of the
Almighty,” Job 5:17. “My son, despise not the chastening of the Lord:
neither be weary of his correction: For whom the Lord loveth he
correcteth, even as a father the son in whom he delighteth,” Prov. 3:11,
12. “Blessed is the man that endureth temptation: for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them that
love him,” Jas. 1:12.
The Saviour shows his readiness to receive those who will open unto him.
He is saying, “Open to me ... for my head is filled with dew, and my locks
with the drops of the night,” Cant. 5:2. “Blessed are those servants, whom
the Lord, when he cometh, shall find watching: verily I say unto you, That
he shall gird himself, and make them to sit down to meat, and will come
forth and serve them,” Luke 12:37. Said Jesus, “If any man love me, he
will keep my words: and my Father will love him, and we will come unto
him, and make our abode with him,” John 14:23.
To him that overcometh, as in another place he is promised a crown, so now
there is the promise of a seat with the Saviour in his throne. Said the
Saviour, “Ye which have followed me, in the regeneration when the Son of
man shall sit in the throne of his glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel,” Matt. 19:28. “And I appoint
unto you a kingdom, as my Father hath appointed unto me,” Luke 22:29. “If
we suffer” _i.e._ with Christ, “we shall also reign with him,” 2 Tim.
2:12.
Vision of the Deity.
“After this, I looked, and behold, a door opened in heaven: and
the first voice, which I heard, was like a trumpet talking with
me; saying, Ascend here, and I will show thee things, which must
take place hereafter. And immediately I was in the Spirit: and
behold, a throne was set in heaven, and One sat on the throne.
And, He, who sat, was in appearance like a jasper and a cornelian
stone: and there was a rainbow around the throne, in appearance,
like an emerald. And around the throne were twenty-four thrones;
and on the thrones I saw twenty-four elders sitting, clothed in
white raiment; and crowns of gold on their heads. And from the
throne came forth lightnings, and voices and thunders. And seven
lamps of fire were burning before the throne, which are the seven
Spirits of God. And before the throne there was a transparent sea
like crystal: and in the midst of the throne, and around the
throne, were four living beings, full of eyes before and behind.
And the first living being was like a lion, and the second living
being like a calf, and the third living being had a face like a
man, and the fourth living being was like a flying eagle. And each
of the four living beings had six wings around him; and within
they were full of eyes: and they rest not day or night, saying,
Holy, holy, holy, Lord God Almighty, who was, and is, and is to
be! And when the living beings give glory, and honor, and thanks
to Him seated on the throne, who liveth for ever and ever, the
four and twenty elders fall down before Him seated on the throne,
and worship Him, who liveth for ever and ever, and cast their
crowns before the throne, saying, Worthy art thou, O Lord, our
God, to receive glory, and honor, and power: for thou hast created
all things, and for thy pleasure they existed and were
created.”—Rev. 4:1-11.
This vision is preparatory to the revelations of “things which must be
hereafter,” which were given John in the series of visions following.
Their divine origin, and, consequently, the deference with which they are
to be received as a revelation from God, are demonstrated by this
symbolization of the presence chamber of the Almighty.
The revelator had before heard a voice speaking to him, (1:10); and
turning to look, he beheld the risen Saviour. He then writes the epistles
which the Saviour dictated to the churches; and again he turns his eyes to
the place where the voice spake to him.
The opening of a door in heaven, appears to be no part of the “things
which must be hereafter;” and is, therefore, no symbol. It was doubtless
an appearance of an aperture in the sky above, through which the revelator
saw the vision. It indicates that he looked through and beyond the limits
prescribed to human vision; and the summons to “come up hither,” indicates
that he was to have free access to the secrets there to be unfolded.
A “throne set in heaven,” is a symbol of sovereignty there. Consequently
the one who sits thereon is the Almighty—his greatness, glory and majesty,
being indicated by the “lightnings, thunderings and voices,” the “rainbow
round about the throne,” and the resemblance to brilliant gems. It is the
same Being, seen in vision by Ezekiel (1:28), round about whom was “as the
appearance of the bow in the day of rain;” and who was explained to be
“the appearance of the likeness of the glory of the Lord.”
The “elders” seated about the throne, and the “four living creatures,”
improperly rendered beasts, are representatives of the redeemed of our
race; for they subsequently unite in the new song, saying to Christ, “Thou
wast slain, and hast redeemed us to God by thy blood, out of every kindred
and tongue, and people and nation; and hast made us unto our God kings and
priests, and we shall reign on the earth,” 5:8-10. The difference between
the two orders, is not fully apparent. They have “vials full of odors,
which are the prayers of saints.” The four beasts are evidently of the
same order as the “living creatures” in Ezek. 1:5; the cherubim of Ezek.
10:20, and the seraphim of Isa. 6:1. The entire hosts of the redeemed are
thus represented as interested spectators in the visions which are to be
unfolded.
The “seven lamps of fire,” are explained to be “the seven Spirits of God,”
which, as before shown, is expressive of the Holy Spirit.
The “sea of glass,” corresponds to the brazen sea, or laver, under the
law, which stood at the door of the tabernacle, Ex. 38:8. It was an emblem
of purity. Before entering the tabernacle the priest must there wash.
Those admitted on the sea of glass, are those who are purified and made
white in the blood of the Lamb, 15:2.
With this preliminary representation, the first series of events extending
to the final consummation, is shown under the symbol of:
The Sealed Book.
“And I saw in the right hand of Him seated on the throne, a book
written within and without, sealed with seven seals. And I saw a
mighty angel proclaiming with a loud voice, Who is worthy to open
the book, and to loose its seals? and no one in heaven, or on the
earth, or under the earth, was able to open the book nor to look
in it. And I was weeping much, because no one was found worthy to
open, and to read the book, nor to look in it. And one of the
elders saith to me, Weep not: behold, the Lion of the tribe of
Judah, the Root of David, hath prevailed to open the book, and to
loose its seven seals. And I saw in the midst of the throne, and
of the four living beings, and in the midst of the elders, the
Lamb standing, as having been slain, having seven horns, and seven
eyes, which are the seven Spirits of God sent forth into all the
earth. And he came and took the book out of the right hand of Him
seated on the throne. And when he took the book, the living
beings, and twenty-four elders fell down before the Lamb, all of
them having harps, and golden bowls full of incense, which are the
prayers of saints. And they sung a new song, saying, Worthy art
thou to take the book and to open its seals: for thou wast slain,
and hast redeemed us to God by thy blood out of every tribe, and
tongue, and people, and nation; and hast made us kings and priests
to our God, and we shall reign on the earth! And I beheld, and I
heard the voice of many angels around the throne, and the living
beings, and the elders: and the number of them was ten thousand
times ten thousand, and thousands of thousands; saying with a loud
voice, Worthy is the Lamb, that was slain, to receive power, and
riches, and wisdom, and strength, and honor, and glory, and
blessing. And every creature which is in heaven, and on the earth,
and under the earth, and those on the sea, even all that are in
them, I heard saying, Blessing, and honor, and glory, and power,
be to Him sitting on the throne, and to the Lamb, for ever and
ever! And the four living beings said, Amen. And the elders fell
down and worshipped.”—Rev. 5:1-14.
The written book, must symbolize God’s purposes, which were about to be
unfolded on the loosening of the seals. Its being written within and
without, indicates the fulness of its contents, the completeness of the
record:—God’s purposes being fully and unalterably formed. In like manner
Ezekiel was shown “a roll of a book ... written within and without,”
symbolizing the “lamentations, mourning and woe” (Ezek. 2:9), which were
soon to overtake Israel.
A sealed book is one whose contents are hidden: “The vision of all is
become unto you as the words of a book that is sealed, which men deliver
to one that is learned, saying, Read this I pray thee: and he saith, I
cannot; for it is sealed,” Isa. 29:11. God said to Daniel, “Shut up the
words, and seal the book, till the time of the end,” Dan. 12:4.
To open the seals, no one was found worthy. There was no being in heaven
among the angels, no human being on the earth, and no disembodied spirit,
or demon, under the earth, who was able to unfold the future. The tears of
the revelator are, however, dried, and his drooping spirits cheered, by
the announcement of one of the elders, that “the LION of the tribe of
JUDAH, the ROOT of DAVID, hath prevailed to open the book,” and to unfold
its mysteries. He stood in the midst of the assembled intelligences,—his
human nature and sacrificial office, being designated by his metaphorical
title of the “Lamb:”—John seeing Jesus coming to him said, “Behold the
Lamb of God, which taketh away the sin of the world,” John 1:29. His
sovereignty is shown by the “seven horns,” the symbols of power; and his
relation to the Godhead, by the seven eyes, the seven Spirits of
God;—expressive of the Holy Spirit. See p. 25.
The rejoicings on the announcement of Christ’s ability to take the book,
and to open the seals, indicate the greatness of the blessing which God
gives the church, when he thus reveals a knowledge of the future. All
creatures should join in these hosannas, and praise the Lord for his great
condescension, in showing his servants the things which must shortly come
to pass. To neglect this revelation, is not joining in the ascription of
praise.
The golden vials, full of odors, symbolize the prayers of saints. Under
the Mosaic dispensation, the frankincense and odors offered at the
tabernacle were emblematic of prayer and praise to God. “Let my prayer be
set forth before thee as _incense_; and the lifting up of my hands as the
evening sacrifice,” Psa. 141:2.
Christ takes the book from the hand of him who sits on the throne, and
opens the seals. Thus he makes known unto his servants the revelation
which God had given him, 1:1. As each successive seal is opened,
successive portions of the writing in the book become accessible,—an
_epoch_ is marked, following which, and previous to that symbolized by the
opening of the next seal, are to be fulfilled, the events symbolized under
it.
The First Seal.
“And I saw when the Lamb opened one of the seven seals, and I
heard one of the four living beings, saying, with a voice like
thunder, Come! And I saw, and behold, a white horse: and he, who
sat on him, had a bow; and a crown was given him: and he went
forth conquering and to conquer.”—Rev. 6:1, 2.
The voice is evidently addressed to the personage on the white horse, or
to the agencies thus symbolized. It is the signal for their appearance on
the stage of action.
The symbol is that of a victorious warrior, armed with weapons of
conquest,—success being indicated by the crown given him. As there is no
analogous order, except in the religious world, Mr. Lord very properly
regards it as a symbol of the body of religious teachers, those faithful
soldiers of the cross, who, from the middle of the first to the middle of
the third century, as “soldiers of Jesus Christ” (2 Tim. 2:3), went forth
to war “against principalities and powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places,” Eph.
6:12. The apostle, when they received their commission, said to them,
“Take unto you the whole armor of God, that ye may be able to withstand in
the evil day, and having done all, to stand. Stand, therefore, having your
loins girt about with truth, and having on the breast-plate of
righteousness; and your feet shod with the preparation of the gospel of
peace; above all, taking the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked. And take the helmet of
salvation, and the sword of the Spirit, which is the word of God,” _Ib._
13-17.
Thus equipped, they went forth, conquering and to conquer. They assailed
the strong-holds of sin and Satan, and planted the standard of the cross
in all portions of the then civilized world. And at the end of their
warfare thousands of them could say with the apostle: “I have fought a
good fight, I have finished my course, I have kept the faith: henceforth
there is laid up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day: and not to me only, but unto
all them also that love his appearing,” 2 Tim. 4:7, 8.
The period symbolized under this seal, was distinguished for purity of
faith in the church, and devotion to the cause of Christ,—indicated by the
whiteness of the horse that the warrior rides.
The Second Seal.
“And when he opened the second seal, I heard the second living
being say, Come! And there went out another horse that was red:
and power was given to him, who sat on him, to take peace from the
earth, and that they should kill each other: and a great sword was
given to him.”—Rev. 6:3, 4.
This symbol, like the former, is that of a mounted warrior, and must also
symbolize a body of religious teachers. The color of the horse, indicates
that the doctrine and character of the body symbolized will have lost the
original purity of the church, and become more sanguinary; which is also
indicated by the great sword given him.
The warfare under this seal is not against outside enemies; for they kill
each other. This, then, indicates an era when the church shall be
disquieted, and her peace interrupted by internal dissensions. Such was
its history during the third, fourth, and fifth centuries. This period was
distinguished for the contentions of the clergy; their usurpation of power
not conferred by the apostles; their divisions and sub-divisions into
parties; their opposing councils; their collisions and distractions; their
love of power; their pride, discord, strife, and tyranny; their mutual
anathemas and excommunications; the envy, jealousy, and detraction they
indulged in, and the other hateful passions which they exercised. Thus
they marred the peace of the church; and by causing many to apostatize,
killed each other with spiritual death.
The Third Seal.
“And when he opened the third seal I heard the third living being
say, Come! And I beheld, and lo, a black horse; and he, who sat on
him, had a balance in his hand. And I heard a voice in the midst
of the four living beings say, A measure of wheat for a penny, and
three measures of barley for a penny; and injure thou not the oil
and the wine.”—Rev. 6:5, 6.
This foreshadows a period of great scarcity and cruel exactions. Applying
it to the only department of society which is analogous to civil life, and
the famine symbolized, is like that predicted by Amos: “Behold, the days
come, saith the Lord God, that I will send a famine into the land, not a
famine of bread, nor a thirst for water, but of hearing the words of the
Lord: and they shall wander from sea to sea, and from the north even to
the east; they shall run to and fro to seek the word of the Lord, and
shall not find it,” Amos 8:11, 12.
This, then, marks a period when the traditions and opinions of men are
substituted for the word of God. With Origen was introduced a new mode of
interpreting scripture, which afterwards became prevalent. The scriptures,
instead of being received in their natural and obvious sense, were
regarded as mystical and allegorical. Milner, in his Church History, says:
“From the fanciful mode of allegory, introduced by him, and uncontrolled
by scriptural rule and order, there arose a vitiated method of commenting
on the sacred pages.” And Mosheim says: “The few who explained the sacred
writings with judgment and a true spirit of criticism, could not oppose,
with any success, the torrent of allegory that was overflowing the
church.” Following this example, Luther says, “men make just what they
please of the Scriptures, until some accommodate the word of God to the
most extravagant absurdities.”
Substituting the conceptions of their own fancy for the word of God, they
withheld from the people the bread of life, and produced a famine for the
word of the Lord. Crude notions took the place of Bible doctrines; and
pernicious speculations were substituted for the teachings of Christ and
his apostles. Baptism and the Lord’s supper, lost their emblematic
significance, and were regarded as saving ordinances. Heaven was sought to
be merited by works, and sanctification was supposed to be gained by
penance and mortification of the flesh. In short, all the corruptions of
the apostasy were substituted for the primitive faith, and the Bible
became a sealed book to the great mass of the people.
The Fourth Seal.
“And when he opened the fourth seal, I heard the voice of the
fourth living being saying, Come! And I looked, and behold, a pale
horse: and his name, who sat on him, was Death, and the pit
followed with him. And power was given to them over the fourth
part of the earth, to kill with sword, and with famine, and with
pestilence, and with the wild beasts of the earth.”—Rev. 6:7, 8.
The Christian church alone being analogous to the civil power, it is
within its pale that the fulfilment of this symbol is to be looked for.
During this period, violence is substituted for famine; and men are
compelled to apostatize, which results in spiritual death. The Papacy
having the power to enforce her decrees, Christians had to embrace her
faith, or be handed over to the secular power for punishment. They
produced death by compelling men to apostatize, by withholding from them
the word of life, by infusing into their minds pestiferous doctrines, and
by the fear of the civil power,—symbolized by the sword, famine,
pestilence, and beasts of the earth.
The Fifth Seal.
“And when he opened the fifth seal, I saw under the altar the
souls of those slain on account of the word of God, and on account
of the testimony, which they held: and they cried with a loud
voice, saying, How long, O Lord, holy and true, dost thou not
judge and avenge our blood on those, who dwell on the earth? And a
white robe was given to each of them; and it was said to them,
that they should rest yet for a short time, until their
fellow-servants also and their brethren, that were to be slain as
they were, should be filled up.”—Rev. 6:9-11.
This symbolized a period intervening between the time of the martyrdom, of
those whose souls are seen in vision, and another time of persecution to
follow. Consequently, the symbol represents the disembodied spirits of
those who had already been slain. They symbolize the souls of martyrs who
counted not their lives dear unto themselves for the sake of Christ; and
being faithful unto death, were in expectation of a crown of life. Says
Mr. Lord: “The term τα πτωματα is used in the prophecy to denote the dead
bodies of the martyrs (chap. 11:9), and αι ψυψαι (20:4) to denote their
disembodied spirits. They are represented as having been slain, and as
uttering their appeal to God because of their blood having been shed.”
Also: “The martyr souls are exhibited in their own persons; and obviously
because no others could serve as their symbol,—there being no others that
have undergone a change from a bodied to a disembodied life, nor that
sustain such relations to God, of forgiveness, acceptance, and assurance
of a resurrection from death, and a priesthood with Christ during his
victorious reign on the earth,” Ex. Apoc. p. 155.
The altar, symbolizes the atonement made by Christ for sin; and,
consequently, the position of the souls of the martyrs under it, indicates
their reliance on him for an inheritance in his everlasting kingdom,—when
“he shall come to be glorified in his saints,” and to “take vengeance on
them that know not God, and obey not the gospel,” 2 Thess. 1:8, 10.
The presentation of white robes to them, symbolizes their acceptance and
justification.
The declaration that they must rest till _their fellow-servants are
killed_, as they have been, implies another persecution, to be subsequent
to the period symbolized by the opening of this seal. The persecutions
which followed the Reformation, in which the fires of Smithfield were
lighted in England, the Huguenots were driven from France, and thousands
suffered martyrdom, probably fulfilled this.
The interest taken by the souls of the martyrs in the avenging of their
blood on the earth, shows that the spirits of departed saints look forward
with intense interest to the time of their glorification. And although the
dead who die in the Lord are blessed, the glories of the resurrection morn
are not less desired by those who are absent from the body and present
with the Lord, than by humble, devoted, waiting Christians here.
The opening of this seal evidently synchronizes with the commencement of
the reformation, when they might have supposed the kingdom of God would
immediately appear.
The Sixth Seal.
“And I beheld when he opened the sixth seal, and there was a great
earthquake; and the sun became black like sackcloth of hair, and
the moon became like blood: and the stars of heaven fell to the
earth, as a fig-tree casteth its unripe figs, when shaken by a
mighty wind. And the heaven departed like a scroll rolled
together; and every mountain and island were removed from their
places. And the kings of the earth, and the nobles, and the rich,
and the commanders, and the strong men, and every bond-man, and
every freeman, hid themselves in the dens and in the rocks of the
mountains; and said to the mountains and rocks, Fall on us, and
hide us from the face of Him seated on the throne, and from the
wrath of the Lamb: for the great day of his wrath is come; and who
can stand?”—Rev. 6:12-17.
The laws of symbolization require that symbols should not be
representatives of their own order when there is any analogous order to be
representatives of. In other places in the Apocalypse, these symbols are
used, under circumstances where it is impossible to regard them as symbols
of their own order. And here, as the kings of the earth call on the rocks
and mountains to fall on them after the heaven has departed as a scroll
and every mountain and island is moved out of its place, it is necessary
to regard them as symbols of objects of analogous orders.
The earthquake, then, as in corresponding Scriptures, symbolizes a
political revolution. The darkening of the sun and moon, would represent a
change in the character of the rulers and legislators of the world, so
that instead of extending a genial influence over their subjects, they
should exert a deleterious one; and the fall of the stars, their ejection
from their stations—synchronizing with the first five vials (16:1-11), and
fulfilled in the political revolutions of Europe during the past century.
By the passing away of the heavens and the removal of mountains and
islands from their places, is symbolized the total dissolution of all
human governments—corresponding to the seventh vial (16:20).
On the occurrence of this unprecedented state of anarchy, the inhabitants
of earth will be aware of the proximity of the Advent. They flee from the
face of the Lamb, which indicates his appearance in the clouds of heaven
at his personal advent. The great day of wrath will have come; but before
the infliction of merited punishment on his enemies, the servants of God
are to be designated, the righteous dead are to be raised, and they with
the righteous living are to be caught up to meet the Lord in the air, 1
Thess. 4:17. The living righteous are designated by:
The Sealing of the Servants of God.
“And after these things I saw four angels standing on the four
corners of the earth, holding fast the four winds of the earth,
that a wind might not blow on the earth, nor on the sea, nor on
any tree. And I saw another angel ascending from the rising of the
sun, having a seal of the living God: and he cried with a loud
voice to the four angels, to whom it was given to injure the earth
and the sea, saying, Injure not the earth, nor the sea, nor the
trees, till we have sealed the servants of our God on their
foreheads! And I heard the number of those sealed: a hundred and
forty-four thousand were sealed out of all the tribes of the
children of Israel. Of the tribe of Judah, twelve thousand were
sealed. Of the tribe of Reuben twelve thousand were sealed. Of the
tribe of Gad twelve thousand were sealed. Of the tribe of Asher
twelve thousand were sealed. Of the tribe of Naphtali, twelve
thousand were sealed. Of the tribe of Manasseh twelve thousand
were sealed. Of the tribe of Simeon twelve thousand were sealed.
Of the tribe of Levi twelve thousand were sealed. Of the tribe of
Issachar twelve thousand were sealed. Of the tribe of Zebulon
twelve thousand were sealed. Of the tribe of Joseph twelve
thousand were sealed. Of the tribe of Benjamin twelve thousand
were sealed.”—Rev. 7:1-8.
The symbols here presented, were seen immediately subsequent to the
exhibition of the preceding ones. This alone would not prove that the
events symbolized follow in order, but it is indicated by their being a
continuation of the symbolization under the sixth seal, and before the
opening of the seventh.
In the sixth chapter, the great men and rich men, as well as bond-men, are
aware of the proximity of the day of the Lord, and seek for a refuge from
the face of the Lamb. The next events in consecutive order, would be the
resurrection of the righteous dead, the change of the living, their
ascension to meet the Lord in the air, and the infliction of the wrath of
God on the wicked.
After the wicked seek to escape from God’s presence, the righteous are
still unchanged upon the earth. But before the wrath of God is poured upon
his enemies, the winds of heaven are to be holden while the angel of the
living God seals his servants in their foreheads. The holding of the winds
and the sealing are, consequently, subsequent to the terror of the wicked,
at the appearance of the Saviour.
The four winds are the winds coming from all directions; and symbolize
strife, war, and commotion among men, analogous to the violent action of
the winds of heaven.
In Dan. 7:2, the striving of the four winds upon the great sea preceded
the rising of the four beasts: in other words, the various contests and
strifes among the different people and tongues of earth resulted in the
establishment of the successive empires which have arisen to universal
dominion. The blowing of the wind seems to be any influence exerted upon
men. In Ezek. 37:9 the breathing of the wind revives the dead; and in
Zech. 5:9 it symbolizes the removal of the wickedness of the Jews.
The angels holding the winds, consequently, must symbolize the agencies
which have the power to excite or quell these disturbing influences. They
do the bidding of the Lord in restraining or exerting the influences which
should produce the effect symbolized. The holding of them indicates the
proximity and certainty of their blowing unless they are restrained. The
earth, sea, and trees, which would be hurt by the blowing of the wind,
evidently symbolize the different classes of inhabitants of the earth, on
whom an effect would be produced by the blowing of the winds, analogous to
the effect produced on those elements by a violent tempest, or hurricane.
The storm here symbolized is evidently that of which the Scriptures speak.
“On the wicked he shall rain snares, fire and brimstone, and an horrible
tempest,” Psa. 11:6. “Thou shalt be visited of the Lord of hosts with
thunder, and with earthquake, and great noise, with storm and tempest, and
the flame of devouring fire,” Isa. 29:6. “The Lord hath a mighty and
strong one, which as a tempest of hail, and a destroying storm, as flood
of waters overflowing, shall cast down to the earth with the hand,” _Ib._
28:2.