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_.
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!"