To this church Christ introduces himself as "he that hath the seven Spirits of God, and the seven stars"—that is, he has control of the Holy Spirit's agency and of his ministers. Thus, the great spiritual agencies of the church are in his keeping to bestow or to take away as he pleases. Considering the dead condition of this church of Sardis, it was very appropriate for Christ thus to address himself to them. He has no words of commendation to offer, no works of charity, service, faith, and patience of which to approve. They had works, but these were not "perfect before God." They were threatened with sudden visitation, as unexpected as a thief breaking in unawares upon the slumbering inmates of a dwelling in the still hours of night. Their condition was different from that of any of the churches before mentioned. They are not charged with such vile practises as prevailed at Pergamus and Thyatira, the doctrine of the Nicolaitans had gained no foothold among them, yet their works were not perfect. "Thou hast a name that thou livest, and are dead." They had maintained the external form of religion, but the vital power of godliness was lacking.

Although Christ could not commend this church as a body, on account of their lack of spirituality, yet he testified, "Thou hast a few names even in Sardis which have not defiled their garments." In the midst of all the cold formalism of professors and surrounded by worldliness and iniquity, a few preserved their Christian integrity and were approved by the Lord. "Pure religion and undefiled before God and the Father is this ... to keep himself unspotted from the world." Jas. 1:27. All such overcomers have the promise of being clothed in white raiment ("the righteousness of saints "—chap. 19:8) and of having their names preserved in the "book of life" in heaven and confessed before the Father and the holy angels. Wondrous admission into the heavenly realm! Presented to the Father and the innumerable hosts of heaven by the Lord, himself, there, amid sacred environments, to enjoy the transcendent felicity of eternal blessedness! "They are worthy," saith Christ.

Although this church was threatened with sudden visitation, there is no hint given of the manner in which this should be fulfilled, for the reason, perhaps, that it might be all the more unexpected. The church has long since passed out of existence. The city itself has lain in ruins for centuries, the modern village of Sart composed of a few huts inhabited by semi-nomadic Yuruks alone remaining near the ancient site. Cattle now graze on grassy plains once traversed by streets and thronged with the inhabitants of this superb metropolis.

7. And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;

8. I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

9. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

11. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

12. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God, and I will write upon him my new name.

13. He that hath an ear, let him hear what the Spirit saith unto the churches.

The character of this church is wholly unlike that of the preceding. In that, there was nothing to commend, but much to condemn; whereas to this, all is admonition, encouragement, and promise, because they had "kept the word of his patience" and had not denied his name. Christ knew their works and that they were worthy of approval. They still possessed "a little strength" and had not denied his name.

Christ, who always upholds and rewards his faithful followers, although they be few in number and constitute the despised of earth, was not unrighteous that he should overlook this humble congregation of devoted disciples that had kept his word, but he made them a number of special promises because of their faith and perseverance. The first was the assurance that he had set before them an open door which no man could shut. A door is a means either of entrance or of escape, and signifies that God was going to open before them a greater field of enlargement and success, or else would furnish them a sure means of escape and protection from their cruel and relentless persecutors. It will be remembered that the church of Smyrna also received nothing but commendation and encouragement; but there was no promise of an open door to them. On the contrary, they were told that they should be tried, cast into prison, and suffer tribulation ten days. They were comforted, however, with a certain assurance of future reward and a crown of everlasting life. But before the church of Philadelphia there was opened a scene of greater prosperity, deliverance from enemies, greater enlargement, and the glorious prospect of seeing multitudes of souls brought under the influence of the saving gospel of Christ.

The next promise was that of deliverance from opposing Jews, who were to be humbled before them. This refers, doubtless, to persons who had a mere profession of Christianity and who were not recognized by the congregation—the same as the blaspheming Jews of Smyrna. The faithfulness of God's elect would eventually be the means of bringing them back to an experience of salvation, so that they would worship in the midst of the church again.

Another promise to this congregation was, "I also will keep thee from the hour of temptation, which shall come upon all the world." Some dreadful calamity is here predicted, during which the power of God would be mercifully manifested in granting this church a special preservation. Some suppose it to have reference to a great general persecution throughout the Roman empire, during which the Christians of Philadelphia would be spared. This may have been the fact; but whether it was or not, we have no means of information. When we come to consider the symbols of chapter 9, in which the delusive error of Mohammedanism is set forth, we will see what a period of sore trial this delusion was to the Eastern churches. It is also a fact that, in the midst of this abounding heresy, the church of Philadelphia was preserved as was no other church of Asia. When the followers of Mohammed were sweeping like a whirlwind over the Eastern empire, ravaging everything before them, Philadelphia remained an independent Christian city, when all the other cities of Asia Minor were under the power of the Saracen sword. It held out against the Ottoman power until the year 1390 A.D., when it surrendered to Sultan Bayazid's mixed army of Ottoman Turks and Byzantine Christians (?). This was six years after the death of Wickliffe, "the morning star of the reformation," who opposed the corruptions of the Papacy, gave the world the first English translation of the Bible, and sowed the seeds that soon grew and produced a Huss, a Jerome, and a Luther. So God preserved the Christians of Philadelphia in the East until he began raising up others to herald his truth in the West, whose labors soon ripened into the glorious Reformation of the Sixteenth Century.

His final promise to the overcomer is that he shall be made a pillar in the temple of God, and receive the name of God, of Christ, and of the New Jerusalem, or city of God. In some manner the Christian is labelled with the name of God, whose property he is; with the name of Christ, by whom he was purchased; and with the name of the New Jerusalem, or city of God, his inheritance and eternal abiding-place; and he is made a pillar in the temple of God. By turning to Heb. 12:22, 23, we find that the general assembly and church of God in this dispensation constitutes, in one important sense, the New Jerusalem, or city of God, in which the overcomers abide. "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem ... to the general assembly and church of the first-born, which are written in heaven." The church is also styled the house or temple of God, composed of people out of all nations who "are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord ... for an habitation of God through the Spirit." Eph. 2:20-22. See also 1 Cor. 3:17; 1 Pet. 2:5; 1 Tim. 3:15.

To be a pillar in this temple of God means to occupy a conspicuous or useful position in supporting the truth, examples of which are to be found in such characters as "James, Cephas, and John, who seemed to be pillars" in the church in apostolic times. Gal. 2:9. In the last prayer of Christ to the Father, he says concerning his disciples, "While I was with them in the world, I kept them in thy name" (John 17:12); and since the church promised by Christ (Mat. 16:18) has been established, we continually bear the name of the Father, its title being the church or city of God. We also bear the new name of Christ, as explained in chapter 2:17, and we meet together and worship in that name (Mat. 18:20), obeying the exhortation of the apostle Paul—"Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." Col. 3:17. A better understanding of the manner in which we receive the name of God and of his city will be obtained when we come to the consideration of the followers of a false, degenerate church represented as receiving the "mark of the beast," by which they are designated.

To inquire further into the history of this church, Philadelphia still remains with a population of about fifteen thousand. It contains a number of places of public worship, a resident (Greek) archbishop, and several inferior clergy. Mr. Keith, in his "Evidence of Prophecy," speaks of the then presiding bishop, and says that he acknowledges "the Bible as the only foundation of all religious belief" and admits that "abuses have entered into the church, which former ages might endure, but the present must put down." It is also a singular coincidence that the modern Turkish name of the city, Ala-Shehr, signifies "city of God."

This description of the church of Philadelphia I will bring to a close by adding the following extract from Gibbon, recorded in his noted history entitled "The Decline and Fall of the Roman Empire." It is of especial value since the writer, being an avowed infidel, can not be convicted of misconstruing historical facts in order to favor Christianity.

"The captivity or ruin of the seven churches of Asia was consummated [by the Ottomans] A.D. 1312, and the barbarous lords of Ionia and Lydia still trample on the monuments of classic and Christian antiquity. In the loss of Ephesus the Christians deplore the fall of the first candle-stick of the Revelation. The desolation is complete; and the temple of Diana and the church of Mary will equally elude the search of the curious traveler. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes. Sardis is reduced to a miserable village. The God of Mohammed without a rival is invoked in the mosques of Thyatira and Pergamus; and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant sons defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies of Asia, Philadelphia is still erect—a column in a scene of ruins—a pleasing example that the path of honor and safety may sometimes be the same." Vol. VI., p. 229.

14. And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

15. I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot.

16. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see.

19. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

20. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

22. He that hath an ear, let him hear what the Spirit saith unto the churches.

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 Cæsar 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 constitute 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. God 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 God, deserted of man, its glory a ruin, its name a reproach." The Encyclopædia 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 God 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 God."

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 God.

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

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

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

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

10. The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive glory and 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, passing 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 assembled. No symbol of God is given, for the reason that there is no analagous object that can be chosen as his representative. True, John saw a throne, but that is a symbol, not of God 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 God; 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 God himself appears in his own person, unrepresented by another, for the reason, as above stated, that no inferior intelligence of earth or heaven can analagously 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, constitutes the sure pledge of God's covenant promise not to destroy the earth with another deluge; so, also, the bow surrounding the throne is a symbol of God'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 Godhead 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 God. These are not lamp-stands or candle-sticks, such as the ones in the midst of which the Son of God 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 glass like unto crystal." In the Greek it stands in a little different form—"And before the throne as it were a sea of glass." Describing the same object in chapter 15:2, the Revelator says, "I saw as it were a sea of glass." It was a broad expanse spread out before the throne with a glassy 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 associated 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 God'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 God; ability to receive a "knowledge of the truth," that they may understand the will of God 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 God's eternal presence.

Why was it necessary that the redeemed company of God'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 God's people of all ages. It is also a significant fact that all the people of God 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. God 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 God an "excellent sacrifice"; men "began to call upon the name of the Lord" (Gen. 4:26); Enoch "walked with God" 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 God through unbelief, but was strong in faith," from which circumstance he was called "the friend of God" and has justly received the title "father of the faithful." In his footsteps followed Isaac, Jacob, Joseph, and Moses. The law age contains the names of many illustrious prophets of God, 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 God 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 God'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 God" (Luke 13:28), and constitute 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 God, the number twenty-four also signifying perfection or completeness, being drawn from certain facts connected with the two dispensations in which God 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 constituting 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 God'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 class among those constituting the redeemed multitude, 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 God 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. God'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 God 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 God grows monotonous; but let us, with heart and soul, join the universal chorus, "Holy, holy, holy, Lord God Almighty."

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 God sent forth into all the earth.

7. And he came and took the book out of the right hand of him that sat upon the throne.

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 odors, which are the prayers of saints.

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.

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 honor, and glory, and blessing.

13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard it saying, Blessing, and honor, 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.

The vision of this chapter is but a continuation of the preceding one, being a sublime description of the exaltation and office-work of Christ in his two-fold character as the Lion of the tribe of Juda and as a sacrificial offering for the sins of the world. The Apocalypse opens with the words, "The Revelation of Jesus Christ, which God gave unto him," and it is fitting that his special prerogatives and characteristics, together with the true position he occupies, should first be revealed. This was especially necessary in view of the fact to be revealed, that another would soon arise usurping the rights and prerogatives belonging to Christ alone, claiming to be supreme head of the church, sitting as God in the temple of God, and "showing himself that he is God." 2 Thes. 2:4.

The attention of John was directed to an object "in the right hand of Him that sat on the throne"—a book sealed with seven seals—and to a mighty angel calling with a loud voice for some one to come forward and loose the seals and open the book. No created intelligence of earth or heaven dared to step forward and declare himself able to accomplish the result required, and because of this John wept much.

The form of books in use when the Revelation was given was unlike those used now. They consisted of strips of parchment or other material, longer or shorter, rolled up. The book in the symbolic vision before us consisted of a roll containing seven pieces each one rolled and sealed separately, so that the outer seal could be broken and the contents of its strip read without disturbing the remaining ones. Had the seals all been on the outside, nothing could have been read until they were all broken; whereas the loosing of each seal was followed by some discovery of the contents of the roll.

This book in the hand of God is symbolical of something. Most of the commentators think it represents the book of Revelation, in which case, of course, it would not include the present description of the book itself, but only of its contents as applied to subsequent chapters. But this view, of itself, is unsatisfactory for many reasons. The rules governing the use and the interpretation of symbolic language would forbid the thought of one book's symbolizing another book; for the main idea conveyed by the term symbol is, that the symbolic object stands as the representative, not of itself, but of something analagous. Reasoning by analogy, what would the contents of a sealed book in the hand of God symbolize? Evidently, the infinite counsels and purposes known only to Jehovah. Its being written within and on the backside would indicate that those purposes were full and complete, being all written out and understood by him who "knoweth the end from the beginning" and "worketh all things after the counsel of his own will." Its being sealed denotes that the contents were unrevealed, while its being in the right hand of God—the hand of his power—shows that he is able to carry into execution his divine purposes and that none shall be able to alter them or to wrest them from him.

While the events future of John's time form a part of the great plan and counsels of Jehovah, yet it is taking a very limited view of the subject to suppose that they alone constitute the sealed book of this vision; for then would that greatest of all events, the atonement of Christ and the earliest triumphs of the gospel, have no special part in the sealed, mysterious counsels of the infinite One. It is much more consistent with the characteristics and attributes of God to make this book a symbol, not merely of a part, but of all his divine plans and purposes in the entire gospel dispensation. This position gains credence from the fact that the visions of the Revelation cover many times the whole period from the incarnation to the end. When the very first seal is broken, the early success and triumphs of the gospel, as experienced in John's lifetime, are portrayed. According to the vision before us, it was by virtue of Christ's death that he was able to open the book at all; and the plan of redemption itself, which is based upon his atonement, is declared by the Scriptures to be a "mystery which from the beginning of the world hath been hid in God." Eph. 3:9. This redemption scheme was the great center of attraction to the prophets of the old dispensation, who "inquired and searched diligently" that they might comprehend its deep mysteries, "which things the angels desired to look into." 1 Pet. 1:10-12.

Now, if the contents of the sealed book were (at the time of this vision) only the history of events to be, why was it that no man on earth or in heaven, nor even an angel before the throne, was found worthy to "look into" it or to communicate its secrets to the children of men. Gabriel was sent as a worthy messenger to communicate to Daniel a long series of future events reaching even until the end of time. But the contents of this roll were such that no created intelligence of earth or heaven was able to unfold them. All remained unfathomable mystery—until Christ stepped forward in his character as a sacrificial Lamb and declared himself able to undertake the task of loosing the seals and of opening the book. "Unto you it is given to know the mystery of the kingdom of God" (Mark 4:11), he said to his disciples, "even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints." Col. 1:26. "Verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Blessed are your eyes, for they see; and your ears, for they hear." Mat. 13:17, 16.

The fact that the suffering and death of Christ was a past event at the time when the Revelation was given does not constitute a valid objection to the position taken, that the contents of the sealed book embrace the plan of redemption during the entire period of its operation; for the reason that, in order to form a complete and continuous narrative, past events are frequently referred to in the Apocalypse. Thus, John saw a beast with seven heads signifying seven kings; but he was expressly informed that "five are fallen, one is [exists at present], and the other is not yet come." Chap. 17:10.

When Christ appears on the symbolic stage, he is introduced by the elder as "the Lion of the tribe of Juda," and "the Root of David." The lion, being the king of beasts and the monarch of the forest, is indicative of power, such as Christ possesses. Christ is elsewhere denominated "King of kings and Lord of lords," and he himself laid claim to "all power in heaven and on earth," it having "pleased the Father that in him should all fulness dwell." Why he is termed "the Lion of the tribe of Juda," I am unable to say, unless the expression is borrowed from the prophecy recorded of him in Gen. 49:10—"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." His being the "Root of David" shows that he is the source and sustainer of David as to his position and power. David was specially ordained of the Lord and sustained by him. Of this there can be no doubt. David was a type; Christ is the antitype. David's position as ruler over natural Israel constitutes a type of Christ's position as ruler over the spiritual Israel; and it is in this sense that Christ reigns upon the throne of his father David. Luke 1:32, 33. And since Christ came in the line of David's descendants, he is called the offspring of David and a rod out of the stem of Jesse. Isa. 11:1, 10. His connection with the throne of David being evident, he is entitled to the right to reign over his people. The appellation Lamb is one of the peculiar titles by which the Son of God is designated, having reference to that part of his mission in which he constituted a sacrificial offering for sin. His forerunner John was able to prophetically discern him in this character, and pointed to him as "the Lamb of God, which taketh away the sin of the world." John 1:29. The Lamb was said to have seven horns and seven eyes. A horn is a symbol of power, and seven, being a sacred or perfect number, denotes the fulness of power possessed by Christ; while the seven eyes signify the seven spirits of God, or the Holy Spirit, which, being under the direct control of Christ, is sent forth into the world to effect the regeneration of men.

When the Lion of the tribe of Juda stepped forward and undertook the task of revealing the secret counsels and purposes of Jehovah to the world, immediately a song of praise ascended from the lips of the redeemed sons of earth. The song was new, adapted to a new theme, and sung on a new occasion. "The four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials [censers] full of odors, which are the prayers of saints. 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; and hast made us unto our God kings and priests, and we shall reign on the earth." This song beautifully expresses the honor due to Jesus Christ in his office-work as Redeemer of the world, by virtue of which people out of every nation, kindred, tongue, and people, are saved unto God and made kings and priests on the earth. The angel who appeared to the Judean shepherds while they were watching their flocks by night, comforted them with the welcome announcement: "Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord." Luke 2:10, 11.

Since the preaching of the gospel began, men are instructed to "seek first the kingdom of God" (Mat. 6:33), and they "press into it" (Luke 16:16) by the saving virtue of Him "who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." Col. 1:13. Taking our place by the side of the writer of the Revelation, we testify with him that we are already "in the kingdom and patience of Jesus Christ" (Rev. 1:9), and that we "receive abundance of grace and of the gift of righteousness," whereby "we reign in life by one Jesus Christ." Rom. 5:17. In this happy condition, redeemed by the blood of Jesus, our Savior, made "a royal [kingly] priesthood" in the "holy nation" of "peculiar people" that have been gathered out of all nations of earth (1 Pet. 2:5, 9), we feel like singing anew this glad song of redemption in honor of Jesus, our only Lord and Savior, who is God over all, blessed forever! Amen.

This new and rapturous song of the redeemed was immediately caught by a greater multitude of the angelic order, an innumerable company, even "ten thousand times ten thousand, and thousands of thousands," and together, with loud and united voices, did they swell the mighty anthem, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." And again the heavenly strain was raised to loftier heights, until the stupendous chorus rolled around the universe, by every creature in heaven and on earth, and under the earth, and such as are in the sea, saying, "Blessing and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." A few gifted voices of earth may possess such power and sweetness as almost to entrance us with their melody of song; but what an oratorio will it be, my brethren, when, released from the narrow limits of mortality, that sublime strain sung by the redeemed of all ages and ten thousand times ten thousand and thousands of thousands of angels, bursts in upon our ransomed souls! Did human thought ever reach the conception of music like this? Did the eyes of a mortal ever behold such rapturous scenes? You may feast your eyes upon earth's greatest beauty—Yosemite Valley, Yellowstone Park, Niagara Falls, may pass before your vision; you may climb the lofty Alpine summit and behold the snow-streaked and snow-capped peaks towering to the heavens around you—or you may listen to the best music ever composed by a Mozart, a Handel, or a Beethoven, or the finest ever executed by a Liszt, a Rubenstein, or a Paderewski; yet I must tell you upon the authority of God's word that "eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." 1 Cor. 2:9.

This vision shows very clearly the lofty position to which Christ has been exalted, possessing "a name which is above every name"; for the entire company of angels and redeemed saints unite in extolling him with songs of praise, and that, too, before the very throne of the Deity and in the presence of his infinite Majesty. Surely we can not doubt that ours is a divine Savior, and one worthy of all praise, honor, power and dominion both now and forever.

Though John beheld this wonderful vision in heaven, yet we must remember that it was given and recorded for the benefit of God's people upon earth. The plan of redemption was not actually revealed in heaven, for "Jesus Christ came into the world to save sinners" (1 Tim. 1:15), and it was here that he was ordained to "taste death for every man." Heb. 2:9. The ransomed company thus brought to view is intended to point out the redeemed of earth; for there is no salvation to be obtained in heaven, in which place no blood was shed—the blood is one of the agents that bears witness in the earth. 1 John 5:7, 8. The central figures of this vision were God, the Holy Spirit, and Christ, around whom the living creatures and elders were gathered, and they, in turn, were surrounded by the angelic throng. This entire scene was doubtless intended to represent the exalted character of spiritual things on earth, where the plan of redemption was revealed and the redeemed host gathered out of all nations. In a very important sense the Father, the Son, and the Holy Ghost all dwell in the spiritual church, or new Jerusalem, and are thus "in the midst" of God's people, surrounded by the redeemed host who unceasingly worship them, and they, in turn, have the promise that "the angel of the Lord encampeth round about them" (Psa. 34:7); yea, "an innumerable company of angels" reside in this "heavenly Jerusalem," or "city of the living God," unto which we, as a part of the "general assembly and church of the first-born," "are come" in this dispensation. Heb. 12:22, 23.