The Revelation Explained Part 4

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.

Laodicea was one of the wealthiest cities of Asia Minor. It was built upon some low hills, and occupied an important situation in the center of a very fertile district. It was famous for its money transactions and for the beautiful soft wool grown by the sheep of the country, which facts are both alluded to in the message. Verses 17, 18. During the reign of Tiberius Caesar it was entirely destroyed by an earthquake, but its wealthy inhabitants rebuilt it immediately. A Christian church was soon planted there; for Paul makes the request that his epistle to the Colossians be read in the church of Laodicea and that his epistle to the church of Laodicea (which was not included in the New Testament canon) be read unto them. Col. 4:16.

The condition of this church, according to the burden of the message, was worse than that of any of the others; for there is not only no commendation of former faith and piety, but it is not even said of them, as of the church at Sardis, that a few names were left who had not defiled their garments. Christ, who here represents himself in the character of the "faithful and true Witness," testifies that they are "neither cold nor hot." They did not have enough piety nor zeal to cause them to do anything for the honor of Christ and his cause, neither were they open enemies. They were merely lukewarm, insincere friends, and, as such, were in a position to do the greatest harm. A certain writer has said, "We always dread a professed but insincere friend; he is the least desirable of all relations."

They are further described as being satisfied to remain in their lukewarm condition, indulging themselves in the riches and the pleasures of this life. Theirs was a rich, prosperous, influential church in their estimation, and they were proud of it; but "the faithful and true Witness" declares that they were "wretched, and poor, and blind, and naked." What a contrast this congregation presents with the churches of Smyrna and Philadelphia, whose poverty and "little strength" are expressly mentioned, but who were rich in spirituality, and who received no reproof, but words of comfort! They of Laodicea possessed no true gold from the mine of gospel truth, no white raiment of righteousness to hide their spiritual nakedness, no clear vision to enable them to discern the things of the Spirit. In fact, they lacked everything necessary to const.i.tute a church of which the Lord could approve and which would be an honor to his cause. But notwithstanding their sad condition, Christ still pleads with them to repent of their doings and to allow him to come in and sup with them, promising the overcomer the privilege of sharing the throne of his Redeemer.

On account of their lukewarmness a severe threat was uttered--"I will spue thee out of my mouth." Allusion is doubtless made to the former catastrophe that overthrew the city under Tiberius, thus giving them warning of the destruction that might come upon them in the future. The result has been in accordance with the prediction. G.o.d spued that church out of his mouth centuries ago, and nothing remains of that proud, wealthy city. Not even a Turk has any fixed residence on the spot. Its ruins alone remain in their desolation, "rejected of G.o.d, deserted of man, its glory a ruin, its name a reproach." The Encyclopaedia Britannica says, "Its ruins are of wide extent.... There is no doubt, however, that much has been buried beneath the surface by the _frequent earthquakes_ to which the district is exposed."

The prophecies concerning these individual churches have been fulfilled; so that even infidelity itself bears witness to the "strange verification of Apocalyptic promise and threatening." Two of the churches, Ephesus and Laodicea, where no spiritual souls remained, were threatened with utter extinction. They are now in utter ruins--forsaken, desolate. Sardis, too, where only a few names were left, is reduced to a small Turkish village, without a church or a Christian. Pergamus and Thyatira, where much spirituality remained, but where wickedness also was tolerated, still survive, though but mere remnants of their former greatness. While Smyrna and Philadelphia, where Christ found nothing to condemn and to whose churches he uttered only words of comfort and promise, remain until the present day and are the brightest spots on the whole scene, standing like erect columns in the midst of the surrounding ruins.

I do not wish, however, to give too much prominence to the cities themselves in the fulfilment of these prophecies. The churches located in these seven cities of Asia were doubtless the main thing under consideration in the utterance of these promises and threatenings. Yet it is a singular fact that the subsequent history of the cities themselves has accorded in a remarkable degree with the nature of the prophecies uttered. It may be that G.o.d has preserved Smyrna and Philadelphia because of the piety of their ancient inhabitants.

He who held the seven stars in his right hand and walked in the midst of the seven golden candle-sticks, still possesses the control of his ministers and is present in the congregations of the righteous; but let us all take warning from the example of the churches of Asia, and live such a life of devotion, charity, faith, and patience as Christ, the "faithful and true Witness," will approve of, that we may "walk with him in white" and have right to the "tree of life which is in the midst of the paradise of G.o.d."

CHAPTER IV.

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.

4. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

5. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of G.o.d.

6. And before the throne there was a sea of gla.s.s like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord G.o.d Almighty, which was, and is, and is to come.

9. And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever,

10. The four and twenty elders fall down before him that sat on the throne, and 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 honor and power: for thou hast created all things, and for thy pleasure they are and were created.

It is probable that the Apocalypse was communicated to John in parts, or consisted of a series of symbolic visions. This is indicated by the expression "after this I looked," and is also confirmed by the words following, "And immediately I was in the spirit," implying that the vision recorded in chapter 1, which was given on the Lord's day, had been interrupted and that a new one now began when the angel with trumpet voice gave summons for him to ascend to heaven "in the spirit"

(or under the influence of the spirit of prophecy) to behold the events of the future, pa.s.sing before him as a vast moving picture.

This fact of John's ascension to heaven to behold certain visions of the future (which begin properly with chapter 6) will serve to explain many allusions to things said to occur in heaven, merely signifying that John was in heaven when these things were revealed to him, although their fulfilment was intimately connected with the affairs of the church on earth, for whose benefit the Revelation was given and unto whom it was sent.

When the apostle ascended through the door that had been opened unto him, the first object that met his vision and absorbed his soul was a throne with the Almighty seated upon it, around whom all the inhabitants of heaven were a.s.sembled. No symbol of G.o.d is given, for the reason that there is no a.n.a.lagous object that can be chosen as his representative.

True, John saw a throne, but that is a symbol, not of G.o.d himself, but of his supreme power and authority. One was seated upon the throne separate from the throne itself. It is not said that a jasper or a sardine stone was seated thereon, for that would be to make such an object the representative of G.o.d; but he that sat on the throne "was to look upon" like a jasper or sardine stone. The jasper mentioned was in all probability the diamond, and is described in chapter 21:11 as a stone most precious, clear as crystal; while the sardine stone was a brilliant gem of a red hue. This description naturally suggests the vestments of a great monarch in a position of authority upon his throne.

The main idea, then, as here expressed, is that the appearance of the Almighty was so inexpressibly glorious that it could be likened to nothing except the beauty of the most resplendent gems. But G.o.d himself appears in his own person, unrepresented by another, for the reason, as above stated, that no inferior intelligence of earth or heaven can a.n.a.lagously represent the uncreated Deity.

The throne of the omnipotent One was surrounded by a beautiful rainbow of emerald clearness, and was probably a perfect one, or a complete circle, such as ours would be could it come wholly into our sight. The rainbow on the cloud, to Noah and his descendants, const.i.tutes the sure pledge of G.o.d's covenant promise not to destroy the earth with another deluge; so, also, the bow surrounding the throne is a symbol of G.o.d's covenant favor with his people eternally.

There were "lightnings and thunderings and voices" proceeding from the throne--the same outward manifestations as heralded the G.o.dhead when he came down on Sinai to declare his holy law. The "seven lamps of fire burning before the throne" are said to signify the seven spirits of G.o.d.

These are not lamp-stands or candle-sticks, such as the ones in the midst of which the Son of G.o.d walked on earth, but seven lights or flames of fire, representing the operation of the Holy Spirit upon the hearts of men and women. Surrounding the throne also was "a sea of gla.s.s like unto crystal." In the Greek it stands in a little different form--"And before the throne _as it were_ a sea of gla.s.s." Describing the same object in chapter 15:2, the Revelator says, "I saw _as it were_ a sea of gla.s.s." It was a broad expanse spread out before the throne with a gla.s.sy or transparent appearance like crystal. Its signification will be made clear hereafter.

In addition to this description of the throne and Deity, our attention is directed to certain objects before and surrounding the throne. Four beasts and four and twenty elders are brought to view. The word _beasts_ is a very unfortunate translation, being necessarily a.s.sociated in our minds with the brute creation. It is not the word _therion_, which in thirty-five instances in the Apocalypse is translated beast, denoting an animal of wild disposition, but the word _zoon_, which signifies "a living creature," and is thus rendered by many of the translators of the New Testament. Their being full of eyes signifies sleepless vigilance and superior intelligence and discernment. The chief description given of the first living creature is that it was "like a lion." It is stated, not that the creature was a lion, but that it was "like a lion." It possessed some peculiar quality characteristic of the lion; namely, strength and courage. The second living creature, "like a calf," or, more properly, the ox, is symbolic of sacrifice or of patient labor. The third, with "a face as a man," denotes reason and intelligence. While the fourth, "like a flying eagle," is an emblem of swiftness and far-sighted vision.

But the peculiar qualities thus symbolized are possessed by the four living creatures themselves, and what do _they_ represent? To whom are the four and twenty elders referred? They are particularly distinguished from the angelic throng. In the ninth verse of the following chapter the elders and the living creatures represent themselves as the host of people redeemed by the blood of Christ "out of every kindred, and tongue, and people, and nation." The above-mentioned characteristics, then, are the peculiar possession of G.o.d's people--power and courage to attack all enemies and to gain the victory; a spirit of perseverance in patiently laboring for Christ, with a willingness to sacrifice their lives, if necessary, for the glory of G.o.d; ability to receive a "knowledge of the truth," that they may understand the will of G.o.d in Christ Jesus concerning them; and power and willingness to obey instantly when able to discern spiritual things, rising above the things of earth and the trials and persecutions of life--soaring away to loftier heights, there to bask continually in the blessed sunlight of G.o.d's eternal presence.

Why was it necessary that the redeemed company of G.o.d's people should be represented by _four_ living creatures? Doubtless because it would probably have been very difficult to select any _one_ creature combining all the characteristics desired to represent all G.o.d's people of all ages. It is also a significant fact that all the people of G.o.d on earth were included in four great dispensations--ante-deluvian, post-deluvian, Mosaic, and Christian; although it is not certain that _four_ living creatures were selected for the special purpose of showing the number of dispensations. However, this division of time is well established in the Bible. Peter reckons a new world beginning with Noah (2 Pet. 3:6, 7), stating that the old world had been destroyed. 2 Pet. 2:5. G.o.d came down upon Mount Sinai and delivered the old covenant, thus marking a distinct dispensation; while Jesus Christ established the new covenant and ushered in the fourth and last dispensation. See Heb. 12:18-24. Under the first dispensation, Abel by faith offered unto G.o.d an "excellent sacrifice"; men "began to call upon the name of the Lord" (Gen. 4:26); Enoch "walked with G.o.d" and "was translated that he should not see death"; while Noah, "a preacher of righteousness," was "perfect in his generation" and "condemned the world" by his preaching and obedience.

The second dispensation was graced with a faithful Abraham, who "staggered not at the promise of G.o.d through unbelief, but was strong in faith," from which circ.u.mstance he was called "the friend of G.o.d" and has justly received the t.i.tle "father of the faithful." In his footsteps followed Isaac, Jacob, Joseph, and Moses. The law age contains the names of many ill.u.s.trious prophets of G.o.d, and the New Testament era abounds with brilliant examples of faith and devotion.

The ministry of John the Baptist can not be said to form another dispensation, because of its short duration (he preceding Christ but six months), and being at the time unknown outside of a very limited territory. Another dispensation could not be begun and _completed_ while the old covenant dispensation was yet in force; for that would make two dispensations in full force at the same time--a thing impossible. Also, John's work, according to the evangelist, marks the beginning of the gospel dispensation (Mark 1:1-4), from which time the kingdom of G.o.d was preached and men pressed into it. Luke 16:16.

It was by virtue of the future atonement-work of Christ that any were enabled to enjoy G.o.d's favor in Old Testament times. Even their sacrifices, which originated in the family of Adam and which were continued from generation to generation, pointed forward to the sacrificial offering of the Savior and by this means purchased covenant favors with Heaven. So, after all, the atonement was for their benefit as well as for ours. Paul expressly informs us that Christ died for the "redemption of the transgressions that were _under the first testament_." Heb. 9:15. "Abraham, and Isaac, and Jacob, and _all the prophets_" are "in the kingdom of G.o.d" (Luke 13:28), and const.i.tute a part of this great redeemed host set forth under the symbol of the four living creatures.

The four and twenty elders, although representing themselves as a part of this redeemed company, evidently have some special signification; for they are presented to us as separate characters from the four living creatures. Who are they? Undoubtedly they represent the ministers of G.o.d, the number twenty-four also signifying perfection or completeness, being drawn from certain facts connected with the two dispensations in which G.o.d has had a clerical ministry. The natural heads of the tribes of Israel were the twelve patriarchs; while the spiritual heads of the Christian church are the twelve apostles of the Lamb, they const.i.tuting a part of the foundation upon which it is built. Eph. 2:20. In a subsequent chapter we have an account of the sealing of the twelve tribes, by which is meant the sealing, not of the literal Israel, but of the spiritual, the twelve tribes being selected from the proper department to stand as a symbol of the true Israel in this dispensation, which is expressly said to consist of people of all nations. Natural Israel and spiritual Israel are frequently used to designate G.o.d's people; so, also, in the case before us the twelve patriarchs as heads of the natural Israel and the twelve disciples as heads (in one important sense) of the spiritual Israel are taken to represent the entire ministry. In the description of the New Jerusalem we find conspicuously inscribed the names of the twelve tribes of the children of Israel and of the twelve apostles of the Lamb, thus making the number twenty-four. Chap. 21:12, 14.

Although the ministers seem to be a special cla.s.s among those const.i.tuting the redeemed mult.i.tude, yet their intimate connection with the remainder is set forth under another symbol--that of wings _attached to_ the four living creatures. Each of the four living ones possessed six wings, which, taken numerically, make up twenty-four again. The wings of a living creature would signify its means of flight; and it is by the action of the ministry, who "go into all the world" as flying messengers to preach the everlasting gospel, that the church of G.o.d is established among all nations. Thus, under the symbol of living creatures with wings is set forth the glorious harmony and unity that exists in the body of Christ between ministry and laity.

The elders are represented as being clothed in white raiment and as possessing golden crowns. "White raiment" is a symbol of righteousness (chap. 19:8), while crowns represent special power and authority. G.o.d's ministers possess both. They are made righteous through the blood of the everlasting covenant and are given power over all the power of the enemy and authority to heal the sick and to cast out devils.

The entire company are engaged in worshiping G.o.d unceasingly, the elders casting their crowns before the throne, thus ascribing all praise, honor, and glory to Him who has delegated to them the authority they possess. And may we, my brethren, never grow weary in well-doing and conclude that the worship of G.o.d grows monotonous; but let us, with heart and soul, join the universal chorus, "Holy, holy, holy, Lord G.o.d Almighty."

CHAPTER V.

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.

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.

4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

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.

6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of G.o.d sent forth into all the earth.