CHAPTER VI.
1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
Verse 1.—The dividing of the books of Scripture into chapters and verses is not by inspiration. Fallible men have used their discretion in this respect, as they still do, by parceling chapters into sections, paragraphs, &c. And so, although we have 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."
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!"