Notes on the Apocalypse Part 4

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 a.n.a.lagous,--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 G.o.d, 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 G.o.dhead, 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 G.o.d "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. G.o.d is "ever mindful of his covenant." (Ps. cxi. 5.)

Ever since the revelation of mercy to fallen man, G.o.d 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 h.e.l.l "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 G.o.d.

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 G.o.d's covenant society in civil and ecclesiastical relations. (Exod. iii. 16; Acts xx. 17.) These "four and twenty elders" represent the collective body of G.o.d'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 G.o.d, "our G.o.d, 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 G.o.d," in allusion to the golden candlestick in the temple, (Exod. x.x.xvii. 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 gla.s.s 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 G.o.d 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 wors.h.i.+p 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 gla.s.s before the throne" is a symbol taken from the "brazen sea" in the temple, in which priests and victims were to be washed. (Exod. x.x.x. 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 G.o.d," 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 s.p.a.ce 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 wors.h.i.+ppers; (v. 8,) therefore they are not the Object of wors.h.i.+p.

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 ident.i.ty 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 G.o.d's wors.h.i.+ppers, (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 G.o.d 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 _compa.s.sion_ of the _man_, and the _soaring flight_ of the _eagle_. Our covenant G.o.d 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 G.o.d'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 G.o.d;" and "after the first and second admonition, to reject heretics." (t.i.t. 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 wors.h.i.+p, these "animals,"--the ministers, take the lead, answerable to another official name,--"guides, in things pertaining to G.o.d." (Heb. xiii. 7; [Greek] v. 1.) They are, as well expressed by another phrase, the "sworn expounders of G.o.d's word," and authoritative rulers in his house. Dest.i.tute 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 G.o.d is that adorable character which is most attractive to holy angels and redeemed sinners, being the princ.i.p.al 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 att.i.tude; but called by different names. By Isaiah he is denominated "the Lord of Hosts,"--by John, "the Lord G.o.d Almighty." The context proves,--especially ch. v. 1; that John in vision contemplated G.o.d in the _person_ of the _Father_; whereas we are a.s.sured, 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 G.o.dhead" are demonstrated in the volume of creation. We are thus taught that motives to acceptable wors.h.i.+p of G.o.d 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 wors.h.i.+p 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 x.x.xiii.

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 p.r.o.nounced 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 pa.s.sed 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 h.o.r.eb, (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 G.o.d. 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 G.o.d; 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 G.o.d, comprehending all events of all time, teaches us the doctrine expressed in plain words thus:--"Known unto G.o.d 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 s.p.a.ce, 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 G.o.d! 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 G.o.d 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 G.o.d," and cannot but earnestly desire to know more of his mind. "Hope deferred maketh his heart sick."

He "wept much." His covenant G.o.d "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 antic.i.p.ate 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 G.o.d 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 G.o.d'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 G.o.d, 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 G.o.d'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 G.o.d 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 G.o.d 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 att.i.tude 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 wors.h.i.+p, 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 G.o.d 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 G.o.d. (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. x.x.x. 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.