Notes on the Apocalypse Part 6

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 G.o.d, 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 G.o.d; 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 cla.s.s,--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 G.o.d, 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 ill.u.s.trated. _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 G.o.d," (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 G.o.d, 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 a.s.serting 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 G.o.ds of the conquered provinces were generally adopted and enrolled among those of the Pantheon. There was a niche for any and every G.o.d but "Jacob's G.o.d." 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 G.o.d 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 a.s.sure 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. x.x.xii. 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 G.o.d 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 ant.i.type in the latter part of the seventeenth century. Neither of them exemplified in their lives the "power of G.o.dliness". 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 a.s.sumed 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 pa.s.s away and leave them without these imaginary hiding places from "the wrath of the Lamb!"

CHAPTER VII.

The scenes portrayed by varied symbols in this chapter, are by some considered as a continuation of the sixth seal. We think they may with more propriety be viewed as relating to the events under the four which precede; while they are obviously preparatory to the opening of the last seal in the next chapter.

1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

V. 1. The "four angels" represent the instruments of providence. The "four corners of the earth" intend all nations of the world, as then known in geography. (Ch. xx. 8, 9.) The "holding of the winds" is emblematical of the tranquillity consequent upon the accession of Constantine to the imperial throne,--the temporary cessation of desolating wars and persecutions,--the "rest" for which the martyrs prayed. "Thou calledst in trouble, and I delivered thee." (Ps. lx.x.xi.

7.)

2. And I saw another angel ascending from the east, having the seal of the living G.o.d: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea.

3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our G.o.d in their foreheads.

Vs. 2, 3.--"Another angel ... having the seal of the living G.o.d," can be none other but the Lord Christ. His people are "sealed unto the day of redemption with that Holy Spirit of promise," or promised Holy Spirit.

(2 Cor. i. 22; Eph. i. 13). He came from the east. There the Son of righteousness arose upon a dark world, and his beams enlightened the kingdoms of Europe, in which mult.i.tudes were effectually called during this tranquil period, (ch. xiv. 1). This angel, as having sovereign authority over "earth and sea," and from whom the "four angels" had their commission, now commands them not to "hurt the earth and the sea,"

till He and the ministers,--the instruments of his grace,--had "sealed the servants of G.o.d." This "sealing," while symbolizing baptism, signifies especially the saving work of the eternal Spirit, by which its subjects are to be, and actually are, preserved from apostacy in future and trying times. We shall meet with them again, (ch. xiv. 1.)

The favour shown by Constantine to Christian ministers and converts, induced mult.i.tudes to make a profession of Christianity, and of course filled the church with hypocrites. The flattery of those in power has often proved as detrimental to the church's spiritual prosperity as their frowns. (Dan. xi. 32.) Still, the special design of this sealing seems to be the preservation of a chosen remnant,--the witnesses, during the period of the trumpets, when Antichrist should be fully organized.

4. And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand, of all the tribes of the children of Israel.

5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Mana.s.ses were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

Vs. 4-8.--The number sealed was "a hundred forty and four thousand;" of "each tribe twelve thousand." These numbers are not to be taken literally, but comparatively, as contradistinguished from another company, (v. 9.) Neither do we suppose, with many expositors, that Jews by nation are here exclusively intended. At the time referred to, in the fifth century, the "middle wall of part.i.tion" had been long removed.

(Eph. ii. 14.) Jews and Gentiles were "all one in Christ Jesus." (Gal.

iii. 28.) There is no ground to suppose that exactly the same number would be sealed of every tribe. Besides, all the original tribes are not named. Dan is not among them, and Judah is first in order in Reuben's place. The gates of the heavenly Jerusalem are inscribed with the names of the twelve tribes of Israel, (ch. xxii. 12.) In a word, this sealed company is composed of Jews and Gentiles, representing the whole number of true believers, who were enabled by grace to hold fast their profession in trying times, and who experienced more special protection in perilous times. (Ezek. ix. 4-6.)

9. After this I beheld, and, lo, a great mult.i.tude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

10. And cried with a loud voice, saying, Salvation to our G.o.d which sitteth upon the throne, and unto the Lamb.

11. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped G.o.d,

12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our G.o.d for ever and ever. Amen.

Vs. 9-12.--The "great mult.i.tude, which no man could number," are evidently distinguished from the number sealed. They are collected from all the nations known at that time. They "stood before the throne and before the Lamb," as accepted worshippers; ascribing "salvation," not to their own merit, but to the free grace of G.o.d the Father, and the oblation and intercession of the Lamb. They are now in a triumphant state, as indicated by the "palms in their hands," the usual emblems of victory. "White robes" bespeak their justification. "All the angels" in heaven, signify their hearty a.s.sent to the praises of the redeemed by saying, "Amen." Then in an att.i.tude of profoundest reverence, they celebrate the praises of G.o.d in strains proper, though not peculiar to themselves. As in ch. v. 11, the angels in this place are disposed and arranged in the outer circle of all the intelligent worshippers.

Redeemed sinners stand nearest to the throne, in virtue of their union to Christ, while holy angels, without envy, contemplate, with rapturous emotions, the displays of the "manifold wisdom of G.o.d" in his dealings with the church. (Eph. iii. 10.) Thus we may learn to do the will of G.o.d on earth, as it is done by the angels in heaven.

13. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?

14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

15. Therefore are they before the throne of G.o.d, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them.