Notes on the Apocalypse Part 5

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 G.o.d 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 G.o.d, 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 G.o.d's worship, to be consistent, must a.s.sociate 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 G.o.d equal with the Father, they are in doubt on his a.s.suming 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 G.o.d 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 G.o.d by thy blood out of every kindred, and tongue, and people, and nation;

10 And hast made us unto our G.o.d 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," const.i.tutes 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 G.o.d 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 G.o.d, when he "spared not the angels that sinned, but cast them down to h.e.l.l." (2 Pet. ii. 4.) Neither man's chief end nor G.o.d'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 G.o.d. (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 G.o.d." "He is just and having salvation,"--"a just G.o.d 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 (G.o.d 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 G.o.d and the wisdom of G.o.d." (1 Cor. i. 24, 25.) G.o.d'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 mult.i.tude which no man can number." (ch. vii. 9.) Why then attempt that which the Holy Spirit has p.r.o.nounced 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 G.o.d the Father expressly to them. (Ps. xcvii.

7; Heb. i. 6.) "Worship him, all ye G.o.ds;" that is, "Let all the angels of G.o.d worship him." By the development of the eternal counsels of G.o.d in his dealings with the church, these "princ.i.p.alities and powers in heavenly places," discover with adoring wonder more and more of the "manifold wisdom of G.o.d." 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 G.o.d 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 cla.s.ses of worshippers, is intended to terminate ultimately on the person of G.o.d 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 a.s.sociated 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 partic.i.p.ation 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 repet.i.tions" 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 G.o.d, 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 a.s.signed 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 a.s.surance to be heard."

CHAPTER VI.

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

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

Vs. 1, 2.--The apostle "saw when the Lamb" proceeded to disclose the contents of the book by breaking the seals in regular succession. It is not requisite to suppose that each of the seals covers an exactly equal part of the roll. These parts may be quite different in quant.i.ty 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 circ.u.mstance that within the compa.s.s 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, t.i.tus, 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 b.l.o.o.d.y 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 G.o.d," (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 b.l.o.o.d.y. 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, ma.s.sacres 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 compa.s.s 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 G.o.d 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 quant.i.ty 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 quant.i.ty of "barley" could be had for the same money; but being a coa.r.s.er and less nutritious grain, it would reach but little farther in sustaining a family. Famine usually falls heaviest on the middle and lower cla.s.ses 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 antic.i.p.ate 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 h.e.l.l 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 G.o.d. "Before Him went the pestilence;" and by a combination of awful symbols, the king of terrors,--"death," is represented as slaying his victims, and "h.e.l.l 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.