NOTES ON THE APOCALYPSE—CHAPTER VI

 

1. And I saw when the Lamb opened one of the seals; and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

2. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Vs. 1, 2.—The apostle "saw when the Lamb" proceeded to disclose the contents of the book by breaking the seals in regular succession. It is not requisite to suppose that each of the seals covers an exactly equal part of the roll. These parts may be quite different in quantity or length. It is obvious, however, that upon the breaking of any one seal, that part of the roll which the seal was intended to cover, would be disclosed to a spectator's view,—the whole of such part and no more. We shall find as we advance that the several parts of this book are in fact very different in extent. When the seventh and last seal is opened, the whole contents of the book must of course be disclosed: and it will appear that the last of the seals contained a much greater part of the roll than any of the others. To a superficial reader this may be apparent from the circumstance that within the compass of this short chapter, six of the seals exhibit their contents.

By the most learned and sober divines the first six seals are considered as disclosing the events which transpired from the time of the apostle John till the overthrow of pagan idolatry in the Roman empire and the accession of Constantine.

Let us consider the contents of these seals in order: Upon the opening "of one of the seals," the first of course, "one of the four animals" with a voice like "thunder, said, Come and see." This was the animal like a "lion," emblematical of those bold and dauntless servants of Christ who took their life in their hand and "went every where preaching the word," (Acts viii. 4.) Many expositors, of secular notions and affinities, imagine that some one of the Roman emperors is to be understood as represented by him who rides on the white horse,—Vespasian, Titus, or Trajan. To name such figments is enough to confute them in the mind of such as have spiritual discernment. "White" is not the divinely chosen symbol of bloody warriors or persecutors. It is most frequently the emblem of purity, legal or moral. (Matt. xvii. 2; Rev. iii. 4, 5.) "White horse" may represent the gospel, the Covenant of Grace or the church. In this "chariot," (Song iii. 9,) or upon this horse, as it were, Christ, "the captain of salvation" in apostolic times, "went forth conquering, and to conquer."

Much opposition from Jews and Gentiles was raised against his gospel, especially upon his exaltation to his mediatorial throne: but the opening of this seal discloses the Father's purpose to bear out his Son in extending his rightful conquests. (Isa. xlii. 4.) "The Lord gave the word; great was the company of those that published it." (Ps. lxviii. 11.) The "bow and the crown" as symbols, combine the military and regal character of Christ, indicating his victories and succeeding exaltation. He shall wound the heads over the large earth; therefore shall he lift up the head. (Ps. cx. 6.) He is the "Prince of peace," and the primary object of his mission by the Father is, to establish "truth and meekness and righteousness" in the earth. Yet he is a "Lamb," but a Lamb that makes war; and "in righteousness he doth judge and make war." (ch. xix. 11.) In this last cited text we have an irrefragable proof of the correctness of our interpretation of the symbols under the first seal. The rider's name is, "The Word of God," (v. 13.)

3. And when he had opened the second seal, I heard the second beast say, Come and see.

4. And there went out another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.

V. 3,4.—The opening of the "second seal" furnishes occasion for the "second animal" to cry, "Come and see." It is the customary business of faithful ministers to invite the disciples of Christ to a contemplation of his providential procedure. "Come, behold the works of the Lord." (Ps. xlvi. 8.) This is the call of the ministry represented by the symbol of a "calf or young ox." "Patient continuance in well doing" is the special duty of Christ's servants in times of suffering. And such seems to be the import of the emblem, the "red horse." By the horse, singly considered, we are to understand a dispensation of providence. So we are to view it as a symbol in Zech. i. 8; vi. 1-8. The prophet said, "O, my Lord, what are these?... And the man answered,—These are they whom the Lord hath sent to walk to and fro through the earth." We speak familiarly of a "dispensation of the gospel,"—the "white horse." Our attention is now called to a "red horse,"—fiery, as the word imports.

The character of the dispensation is thus indicated as bloody. Wars should prevail so as to "take peace from the earth." "They should kill one another." The instrument of slaughter is seen,—"a great sword." Mutual slaughter does not seem to harmonize with the idea of persecution, by which the saints only "are killed all the day long." History records that insurrections, battles, massacres and devastations of an extraordinary kind took place in the first half of the second century, by which more than half a million of the Jews perished by the hand of the pagans; and a still greater number on the opposite side were slain by the Jews. Thus the two parties who rivalled each other in opposing the gospel and the progress of Christ's kingdom, were made by him the instruments of their mutual destruction. For he it is who directs the movements and course of providence, the "red horse." "Behold what desolations he hath made in the earth!" "In this text," says an eminent expositor, "earth signifies the Roman empire." ... "Daniel, ... whose sealed prophecy is explained by the opening of the Apocalyptical seals, denominates the Roman empire, 'the fourth kingdom upon earth.'"

We humbly suggest, that this does not render the Roman empire synonymous with earth, any more than the Chaldean, Persian, or Grecian. And indeed the monarchs of those empires put forth as extensive claims to universal empire as ever the Cesars did. The word earth is to be interpreted always by the context. Like the term world, it may sometimes signify the Roman empire, as Luke ii. 1. But in other cases even within the compass of the Apocalypse, it is not to be so understood without manifest confusion, as in ch. xvi. 1, 2. The contents of all the vials are there said to be poured out upon the earth; but earth is afterwards the special object of the first only. It follows that this term cannot be uniformly and safely in this book interpreted as identical with and limited by the Roman empire. The importance of accuracy here may become more apparent in our future progress.

5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and, lo, a black horse; and he that sat on him had a pair of balances in his hand.

6. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

Vs. 4-6.—The third of the four "animals" calls attention to the disclosures made by breaking the "third seal." Hie "had a face as a man," (ch. iv. 7,) indicating, as already said, active sympathy, affectionate counsel and seasonable exhortation in calamitous times. Christian ministers need "the tongue of the learned to speak a word in season to him that is weary," when the judgments of God are abroad in the earth; for some of these press, most sensibly, on the poor. Such is the character of the dispensation symbolized by the "black horse." Scarcity of bread is the judgment represented here by the combined symbols. "Our skin was black like an oven, because of the terrible famine." (Lam. v. 10; Zech. vi. 2.)—The rider "had a pair of balances in his hand." The word translated "balances," literally rendered, signifies a yoke,—pair,—couple.—In popular use, it came to signify an instrument for weighing commodities, from the counterpoising (double) scales. This symbol indicated famine,—that people should "eat bread by weight and with care;" (Ezek. iv. 16;) and this is confirmed by the "voice in the midst of the four animals:"—"A measure of wheat for a penny," etc. The quantity of food, and the price, as here announced, would seem to the English reader to express plenty and cheapness. But when it is understood that the "measure of wheat" was the ordinary allowance for a laboring man, and "a penny" the usual wages for one day; a little more than a quart, for about fifteen cents: it may be asked, How could the laboring man procure food and clothing for himself, his wife and children? It is said that three times the quantity of "barley" could be had for the same money; but being a coarser and less nutritious grain, it would reach but little farther in sustaining a family. Famine usually falls heaviest on the middle and lower classes of society. Even in such times the "rich fare sumptuously every day." Accordingly, "the oil and the wine,"—some of the staple productions of Canaan,—are exempted from the providential blight sent upon the necessaries of life. (Gen. xliii. 11.)

According to history, from the year 138, till near the end of the second century, a general scarcity of provisions was felt, notwithstanding all the care and foresight of emperors and their ministers to anticipate the scourge. The Pharaohs on the throne had no Joseph to lay up in store in the "years of plenty." But when our New Testament Joseph would thus fight against the persecutors of his saints by the judgment of famine; he gave previous intimation here to his disciples of the approaching calamity, as his manner is to his own. (Luke xxi. 20-22.)

7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

8. And I looked, and behold a pale horse; and his name that sat on him was death, and hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Vs. 7, 8.—"It is better to go to the house of mourning than to go to the house of feasting," according to the judgment of the wisest of mere men; (Eccl. vii. 2,) and so we are invited here by a spiritually-minded ministry,—"like a flying eagle." A scene of lamentation, mourning and woe, is disclosed at the opening of the "fourth seal."—All the symbols betoken augmented severity in the judgments. There is "pestilence" added to the sword and famine. "The pale horse," or livid green, is the emblem of pestilence. The Mediator conducts the destroying angel to fulfil the will of God. "Before Him went the pestilence;" and by a combination of awful symbols, the king of terrors,—"death," is represented as slaying his victims, and "hell followed with him," satiated with his prey. "Sword, hunger, death and beasts of the earth," were commissioned to lay waste the fourth part of the then known world.

If we are to interpret the "beasts of the earth" literally, then we may easily perceive how the depopulation produced by the other calamities would make way for their increase and destructive ravages. But if we understand these "beasts" as symbolizing the persecuting powers; then adding these to all the other destructive agencies,—especially to the "pale horse," the chief symbol in the group; we may readily perceive the force of the combined emblems, a concentrating, as it were, of all destroying agencies. Historians inform us, that "a pestilence arising from Ethiopia, went through all the provinces of Rome, and wasted them for fifteen years." This, added to the sword of war and persecution, which lasted sixty years, according to some interpreters, or from 211 to 270, would seem to exhaust the events symbolized by the series of the seals, except the seventh, so far at least as the sufferings of the church are concerned. For under the fifth and sixth seals, as will appear, nothing of a calamitous nature befalls the righteous.

9. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

10. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost them not judge and avenge our blood on them that dwell on the earth?

11. And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be fulfilled.

Vs. 9-11.—At the opening of the fifth seal, none of the "four animals" calls attention to its contents. This fact may indicate that no new development of providence is intended, but rather the effects of the preceding three, produced upon the church and saints of God; as the sixth discloses the penalty inflicted on his and their enemies.

John saw the "souls of them that were slain."—Souls are visible only in vision, (ch. xx. 4.) These souls were not slain, but they were the souls of them, the persons, that were slain. (Matt. x. 28.) The enemy could kill the body only, an essential part of the human person, although the chief aim was to kill the soul. The ground of their suffering was the same, as that of John, (ch. i. 9.) And from the first of this honoured class,—Abel, mentioned in the Bible, to the last,—Antipas; the cause is the same, and the distinguished name is the same. They are "martyrs for the word of God, and for the testimony which they held." And however tenaciously a person may hold other principles, even though he should die for them, he is not a martyr. The aphorism is true,—It is not suffering for religion, but "the cause that makes the martyr,"—suffering unto death from love to "the truth as it is in Jesus."

These souls were "under the altar," in allusion still to the outward means of grace under the Old Testament economy. It is not very material, perhaps, whether we understand the altar for sacrifice or that for incense, the comfortable doctrines, often taught in the Scriptures, are here illustrated. First, That the redemption of the sinner is by the atoning sacrifice of Christ. Second, That after death,—especially by martyrdom, the soul is safe "under the altar,"—in fellowship with the Saviour. Third, That the soul, "made perfect in holiness," retains a deep conviction, that "vengeance belongs to God," (ch. xviii. 20; xix. 1-3.) Fourth, That "the spirits of just men made perfect," both desire and need instruction relative to the future evolution of the divine purposes. Adoring the infinite perfections of God, acknowledging his holiness and acquiescing in his faithfulness; they cannot but desire a farther display of his vindictive and distributive justice, as indispensable to the manifestation of the divine glory, the vindication of the claims of the divine government, the asserting of their injured rights, and the completing of their eternal felicity. Accordingly, we find their earnest plea admitted. "It was said unto them, that they should rest."—Their repose can never be disturbed. The "white robes" in which they are arrayed, are not spun out of their own bowels, like the spider's web, either by their services or sufferings; but they are the well known emblems of the imputed righteousness of their Redeemer,—fine linen clean and white, the only righteousness of saints, (ch. xix. 8). Persecution did not terminate under the preceding seals. Others, their "fellow-servants and brethren, should be killed as they were." The honorable roll of martyrs was not yet completed. The "little season" is a very indefinite period in our mode of computation. But "with the Lord, one day is as a thousand years,"—(2 Pet. iii. 8.) This "season" seems to comprehend the whole period of persecution. Now, as we shall see, the Roman empire, whether pagan or Christian, is still a ravenous beast,—"devouring Jacob."

The policy of Rome pagan was to dictate the state religion. The idol gods of the conquered provinces were generally adopted and enrolled among those of the Pantheon. There was a niche for any and every god but "Jacob's God." As he would permit no rival, (Exod. xx. 2, 23; Is. xlii. 8;) so the populace "would have none of Him," (Acts xvi. 19-21.) Such we will find to be the policy of Rome Christian. There is no "communion between light and darkness."

12. And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake: and the sun became black as sackcloth of hair, and the moon became as blood;

13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind:

14. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places;

15. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, hid themselves in the dens, and in the rocks of the mountains:

16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:

17. For the great day of his wrath is come, and who shall be able to stand?

Vs. 12-17.—The sixth seal is opened, like the rest, by the hand of the Mediator, and here "his right hand teacheth terrible things." "By terrible things in righteousness wilt thou answer us, O God of our salvation." (Ps. lxv. 5.) The awful scene disclosed would seem to be a beginning of answer to the importunate cry of the "souls under the altar," as in the foregoing vision.

Many expositors since the time of Cyprian in the third century, have understood this seal as disclosing the scene of the last judgment. No doubt the symbols here employed are suited to that event; but the series of seals, trumpets and vials, not to speak of events still more remote, wholly precludes such an interpretation. All the symbols under the sixth seal betoken revolution. Such is their established and well known import in other parts of Scripture.

The "earthquake" is more than a shaking of the earth. It is a concussion of the heavens also. As Haggai is interpreted by Paul, we learn the civil and ecclesiastical change of the Jewish polity by the "shaking of the heavens and the earth." (Hag. ii. 6; Heb. xii. 26, 27.) The day of final judgment is so often referred to as certain, that no special prediction was needed to assure us of that event. Indeed, the description of the day of judgment is commonly employed by the prophets to represent revolutions among the nations. So it is in reference to the overthrow of Babylon, (Is. xiii. 13.)—of Egypt, (Ezek. xxxii. 7, 8,) of Jerusalem, (Matt. xxiv. 7, 29.) The "sun, moon and stars" are emblems of civil officers, supreme and subordinate, as well as of military commanders. Their consternation and despair, now that they are cast down from their exalted position, as heavenly luminaries darkened and hurled from their orbits, betray their apprehension of deserved and inevitable wrath. Indeed we may view the last three verses of this chapter, as exegetical or explanatory of the preceding three. The whole frame of imperial power underwent a change which is commonly called a revolution. And the grandeur of the complex symbols, borrowed from the closing scene of time, was never more appropriately employed by the Spirit of prophecy, than in the present instance, to portray the total overthrow of pagan power, idolatry and tyranny. The most conspicuous instrument in the Mediator's hand by which this great revolution was effected, is well known in history as "Constantine the Great." The great lights of the heathen world, the powers civil and ecclesiastical, were not eclipsed, but extinguished, heathen priests and augurs were extirpated and idolatrous temples were closed. Christianity was professed by the emperor himself, and his authority exerted for its recognition and diffusion throughout his dominions. Thus did the God of Israel "avenge his own elect, who cried to him night and day from under the altar;" and thus did he afford unto them a "season of rest."

Constantine, however, was more of a politician than divine. To the student of history he will appear in many respects a striking prototype of William Prince of Orange, who on a less extended scale answers as an antitype in the latter part of the seventeenth century. Neither of them exemplified in their lives the "power of godliness". Like Charles the Second, they did not consider primitive apostolic Christianity "a religion for a gentleman." Constantine combined in his character the properties of the lion and the fox. He was crafty and ambitious. Usurping the prerogatives of Zion's King, he assumed a blasphemous supremacy over the church, and proceeded to model her external polity after the example of the empire. Among the Christian ministry, he found mercenary spirits who pandered to his ambition,—"having his person in admiration because of advantage." Advancing these to positions of opulence and splendor, he could certainly rely upon them to support him in his schemes of aggrandizement. Thus the mystery of iniquity, whose working Paul discovered in his time, was nurtured to its full development in Heaven's appointed time. (2 Thess. ii. 7, etc.) If on such occasions mighty kings and valiant generals are stricken with dismay, what shall be the terror of all the impenitent enemies of the Lord and his Anointed when the heavens and the earth shall pass away and leave them without these imaginary hiding places from "the wrath of the Lamb!"

CHAPTER V - REVELATION 5:1 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."

NOTES ON THE APOCALYPSE--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.)

NOTES ON THE APOCALYPSE-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.