Bet—fj'jccA:, "given :" It is my gracious (/i (continued)
The Epistle to the Church at Philadelphia. REVELATION III, The Epistle to the Church at LaodicecL
Christ sliall come, and all Israel then be saved, there is but "a remnant" being gathered out of tiie Jews "accoi'dlng to the election of grace." Th's is an instance of how Christ set before her an "open door," some of iier greatest adversaries, the Jews, being brought to the obedience of tlie laith. Their UHirshipputg before lier feet expresses the convert's willingness to take the very lowest phice in the Chnrch, doing servile honour to those whom once they pei-secuteci, rather than dwell with tlie ungodly. Bo the Philippiau jailer before Paul. 10. patience—"endunince." " The word of my endurance" is my GoxpeliDOrd, which teaches patient endurance in expectation of my coming ^ch. 1. 9). My endurance is the endurance which I require, and wliich I practise. Clirist Him.self uow endures, palienUy waiting until the usurper be beast's followers (ch. 13. Ifi, 17), and on the harlot (ch. 17. S cf. 20. 4). name of tite city of my God—as one of Its citizens (c)i. 21. 2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have tlie r if/hi to enter in through the gates into the city (ch.
22. 14). This was the city which Abraham looked for. new — Greek, kaines. Not the old Jerusalem, once called " the Iiniy city," l)ut having forfeited the name. Greek nea would express that it had reeenlly come into existence; but (ireek kaine, that which Is iieiv and different, suptrseding tlie worn-outold Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosoly»u/. But in the Apocalypse, always, to the heavenly city the Hebrew name Hierousalem. The Hebrew name is the o:lginal and holier one: the Greek, recent and more secular and political one." [Bengel.] my new name—at present incommunicable, and only known to God : to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be tcholly Christ's. New also relates to Christ, who shall assume a neic character (answering to His "new name") entering with His saints on a kingdom—not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel {Decline and Fall, ch. 64), gives an unwilling testimony to the fulfilment of tlie prophecy as to Philadelphia in a temporal point of view, " Among citst out, and all "His enemies be made his footstool." Ko, too, His C'huich, for the joy before her of sharing His coming kingdom, endures paiieul.ly. Hence, in v. U, follows, " Behold, I come quickly." 1 also—Tlie reward
Is in kind: "because thou didst keep," <tc., "I also (on my side) will keep thee," <tc. from Greek, "(so as to deliver thee) out of" not to exempt from temptation.
Hour of tcin]>latton—the appointed «cawrt of at Hiction and templaiion (so in Deuteronomy 4. 34 the plagues are called "the temptations of Egypt"), lit., "tlie temptation:" the sore temptation wliich is coming on: the time of great tribulation before Christ's second coming, to try tliein tliat (twvll upou tite earth—those wlio ure of earth, eartliy (ch. 8. 13). "Dwell" implies that their home is earth, not heaven. All mankind, except Uie elect (ch. 13. 8, 11). The temptation brings out the the Greek colonies and churches of Asia, Philadelphia is still erect,—a column in scene of ruins—a pleasing example that the paths of honour and safety may sometimes be the same." X3. (Note, ch. 2. 7.) 11. I.aodlceana — The city was in the south-west of Plirygia, on the river Lycus, not far from Colosse, and lying between it and Pliiladelphia. It was destroyed by an earthquake, 62 A. D., and rebuilt Ijy its wealthy citizens without the help of the stale. [Tacitu.s, Annals 14. 27.] This wealth (arising from the excellence of its wools) led to a self-satfidelity of those kept by Christ, and hardens the unbelieving reprobates (ch. 9. 20, 21; Hi. 11, 21). Tlie particular pereecu Lions wliich befell Philadelphia shortly after, were the earuestof the great last tribulation before Christ's coming, to wliich the Church's attention in all ages is directed. 11. Behold—Omitted by tlie three oldest M.SS. and most ancient versions. Icome qulckiy—tliegreat incentive to persevering faithfulness, and the consolation under preseuit trials, that . . . which thou lia«t—"The word of my palieuce," or "endurance" (u. 10), which He had just cotnruended them for keeping, and which involved with isfied, lukewarm state in spiritual things, as r. 17 describes. See Noteon Colossians 4. Ki, on the Epistle which is thought to have been written to the Laodicean Cliuich
It the attaining of tlie kingdom ; this they would lose if Ihey yielded to the temptation of exchanging consistency and Kuflfering for compromise and ease. tliAt no man take tliy crown—wliicli otherwise thou wouldst receive: that no tempter cause thee to lose it : not that the tempter would thus secure it for himself (Colossiaus 2. 18). 1;4.
bj' Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripiiire was determined was held in I/aodicea in 361
A. D. Hardly a Christian is now to be found on or near its site, the Amen—(Isaiah 6.5. Ki, Hebrew, "Bless Himself in the God of ^meii . . . swear by the God of Amen;"
in tlie temple—In one sen.se there shall be " no temple" in the heavenly city, because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city Bball be all one great temple. In wh;ch the saints shall be not merely stones, as in the spiritual temple now on earth, but all eminent as pillars: Immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Stra bo, 12. and 13.), like the colossal pillars before Solomon's temple, Uoaz (i.e., "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple, my God (Note, ch. 2. 7.) go no more out—the Greek is Btronger, iiever more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Matthew 2.5. 10; John 8.35; cf. Isaiah 22. 2.3. the type, Eliakim). They shall be priests for ever unto God (ch. 1.
2 Corinthians 1.20.) He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of Go<l ; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen, I say unto you," is equivalent to the Old Testament (orniula, "as Hive, saitli Jehovah." In St. John's Gospel alone He uses (in the Greek) the double "Amen," John 1. .51; 3. 3, <Sc., In English Version, " Verily, verily." The title happily harmonizes with the addre.ss. His unchanging faithfulness as " the Amen " contrasts with Laodicea's wavering of purpose, "neither hot nor cold " (v. 16). The angel of Laodicea has with some probaliility been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, 8. 4(i, name him as the first bishop of Laodicea: Kupj)Osed to be the son of Philemon (Philemon 2). faitlifnl and true Witness—As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth
6). " Who would not yearn for that city out of which no friend <leparts, and into which no enemy enters?" [AuODSXINE in TUENCH.] write upon him the name of my God—as belonging to God in a peculiar sense (ch. 7. 3; 1).
of His revelations as to the heavenly things which He has seen and testifies. "Faithful," i.e., trustworthy (J Timothy 2.11,13). "True" is here {Greek, alethinos) not triilh-speaking (Greek, alethes), but " perfectly realizing all that is comprehended in the name Witness" (1 Timothy 6.
4; 14. 1; and especially 23. 4), therefore secure. As the name of Jehpvah ("Holiness to the Lord") was on the Koldeu plate on the high priest's forehead (Exodus 28. 3ft-
13). Three things are necessary for this: (1.) To have seen with his own eyes what Heattosls; (2.) to be competent
S8); so the saints In their heavenly royal prh stliood shall bear His name openly, as consecrated to Him. Cf. the caricature of this in tbe brand on the forehead of the to relate It for others; (3.) to be willing truthfully to do so. In Christ all these conditions meet. [Tkknch.I begin*
5til
The Laodiceans Rebuked /or EEVELATION III. being nf Uher Hot nor Cold.
nlng of the crratiou of God—not He whom.God created
Colossians 2. 1, 3 ; 4. 16, are hidden all the treasures of wisdom and knowledge). " Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase-money consists in the renunciation of all self-righteousness, such as Lao<ticea had (u. 17). " Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3. 7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, e. g., self and worldly desires. GU Isaiah 55. 1, "Buy . . . without money and price." gold tried In— lit., "fired (and fresh) from the fire," i. e., just fresh /com the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted first, but as iu Colossians 1. 15-18 (cf. Azotes there), the Beginner of all creation. Its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen." 15. neither cold—The antithesis to "hot," lit:, boiling ("fervent," Acts 18. 25; Romans 12. 11; cf. Song of Solomon 8. 6; Luke 24. 32), requires that "cold " should here mean more than negatively cold; it is rather, positively icy cold : having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those wlio had never belonged to the Cliurch. The lukejvarm state, if it be the transitional stage to a warmer, is a desirable state (for a itself. Having bought this gold she will be no longer poor
(v. 17). of me—the source of " unsearchable riches" (Ephcsians 3.8). Laodicea was a city of extensive money transactions. [CiCEKO.] mayest be rich Greek, "... enriched." white raiment—"garments." Laodicea's wools were famous. Christ oilers infinitely whiter raiment. As "gold tried in the fir^" expresses faith tested by fiery trials : so " white raiment," Christ's rigliteousness imputed to the believer in justification, and imparted in sanctiflcation. appear Greek, "be manifested," viz., at the last day, when every one without the wedding-garment shall • be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one witJi fine apparel is the image of doing him honour. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Colossians 10- little religion, if real, is better than none) ; but most fatal when, as hej e, an abiding condition, for it is mistaken for a safe state («. 17). This accounts for Christ's desiring that Ihey were cold rather than lukewarm. For then there would not be the .same "danger of mixed motive and disregarded principle." [Alfgrd.I Also, there is more hope of the cold, i. e., those who are of the world, and not yet warmed by the Gospel call ; for, when called, they may become hot and fervent Cbristians: such did the onceeold publicans, Zaccheus and Matthew, become. But the lukeivarm has been brought within reach of the lioly fire, without being heated by it into fervours having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Bemas, 2 Timothy 4. Such were the halters behveen two opinions in Israel (1 Kings 18. 21; cf. 2 Kings 17. 41 ; Matthew 6. 24). 16. neither cold nor hot—So one oldest MS., B., and Vulgate read. But two oldest MSS., Syriac, and Coptic, transpose thus, "hot nor cold." It is remarkable tliat tlie GVeeAr adjectives are in the masculine, agreeing witli the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock,
14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now, it must be .so at last, nnoiiit . . . with eye-salve—The oldest MSS. read, " (buy of me) eye-salve (collyrlum, a roll of oiutineut), to anoitU tliine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of th» East. The eye is here the conscience or inner light of th« mind. According as it is sound and " single" (Greek, haplorn, "simple"), or otherwise, the man sees aright spirit ually, or does not. The Holy Spirit's unction, like th< ancient eye-salve's, first smarts willi conviction of siu. then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Tkench notices that the most sunken churches of the seven, 1)12., Sardis and Laodicea, are the ones in which alone are specified no opponents from without, uor hereif he have not laithluUy warned the members of it. I will— Greek, "I am about to," "I am ready to:" I have it in m.y mind: implying graciously tlie possibility of the threat not being e.xecuttd, if only they repent at once. Hisd(!alings towards them will depend on theirs towards Him. spue thee OHt of my nkouth—reject willi righteous loutliiiig, as Canaan spued out its inhabitants for their abominations. Piiysicians used lukewarm water to cau.se vomiting. Cold and liot drinlts were common at feasts, .but never lukewarm. There were hot and cold springs near Laodicea. 17. Sell-sufficiency Is the fatal danger of a lukewarm state (Note, v. 15). thou ««ves>t— virtually atid mentally: if not in so many words, increased tvitU goods Gruek, "have become enriched," implying sell-pral.se iu self-acquired riches. Tlie Lord alludes to Ho.sca 12. 8. The riclies on whlcli they prided themselves were spiritual riclies; though, <l(>ubM<'ss, llieir spiritual self-sufliclency (" 1 have need of nothing") was much fostered by their worldly wealth ; as, on the other hand, povei ty of spirit Is fostered by poverty in respect to worldly riches, hnowest n<»t that tikoii— in particular, above all others. The " thou" in \\\e Ureck Is enipliall Cal. artwretel»«d Greek, " ul t the wretched one." ni Ucrable—So oni oldest MSS. reads. Hut two oldest M.S.S. prelix "the." Translate, " the pitiable;" "the one especially to be pitied." How dillerent Christ's estlnnile of men, from their own estimate of themselves, "1 have need of nothing!" lillndwhereas Laodicea boasted of a deeper than common i/t.viV/W Into Divine things. They were not absolulely WtM</, else ct-jirtye would have bien of no avail to them; but short-sighted. 18. CJentlo and loving Iron.v. Tiiktt my advice, thou who fanciest lliy.sill in need of nothing. Not only ai t thou not in need of nothing, but art In need of the commonest nccessai lcs of exlslsies from within. The Church owes much to God's overruling Providence wiiich has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for tlie faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all. 19. (Job 5. 17 ; Proverbs .3. U, 12 ; Hebrews 12. 5, 6.) So in the case of Manu.sscs (2 Clironicles ,3.!. 11-13). As many—All. " He scourgeth every son whom He receiveth. And slialt thou be an exception'? If excepled from sulleriug the scourge, thou art excepted from the number of the sons." [AiiGU.sriNK.] This is an encouragement to Laodicea not to deupair, but lo ii'gard tliexebnke as a token for gooti, if she profit by II. I Inw-Greek, philo, the love of giatiiitous (if)'eetion, iiidepeiuleiit of any giounds for esteem ill the object loved. But In the case ol Plilladelplila (D. »), "I have loved thee" {Greek, egajiesa) tlie love of e.\leem, founded on the Judgment. Cf. Note In my Knglish Gnomon of BiiiNUHL, .loiin 21. 15-17. 1 rebuke —The " 1" In the Greek stands first of tlie sentence eiupluitically. / in my di'ullngs, so altogether unlike man's, in the case of all irhvm J love, rebuke. The Greek elencUo Is the same verb as In John Iti. 8, "(the Hol.v tihost) will convince (rebuke unto convhllon) the world of sill." clkuiitcu—"chastise." The Greek paiileu, wliiuil In classlcul Greek nieaii.s (o instruct. In llii> New Testuuieiit means to instruct by chasti.icinint (Hebrews 1'^ fciice. He graciously 8t<)o|)H to their modes of thought and speech: Thou an a ixople ready to listen to any cfji/fuvi UK lo how to buj, to advantage; I hen, listen lo niy counsel
5, (i). David was rebuked unto conviction, when he cried, "1 have sinned against the Lord:" the chastening followed, when his child was taken from him (2 Samuel
(for I am " Counsellor," Isaiah 9. U), "buy of mi;
" {in whom, ttccoidlug to I'aul's Epistle written to the neighbouring Colosse, and intended for tiie IiUidlcean CluucU uUo,
IU. 13, 11;. In the Divine chastening, the sinner ut ou«
6U'J
Christ Standeth at the Door and Knocketh. EEVELATION IV. The Vision of Gods Throne in Heaven.
and the same time winces under the rod and learns righteousness, toe zealous—habitually. Present tense In the Greek, of a life-long course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodlcea had not been "hot" {Greek, zestos), she is therefore urged to "be zea,\o\\%" (Greek, zeleue) : both are derived from the same verb, Greek, zeo, to boil, repent —Greek aorist: of an act to be once for all done, and Cone at once. 30. stand— waiting in wonderful condescension and long-suffering, knock—(Song of Solomon 5. 2.) This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself " the Door," and who bids us " knock " that it may be " opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Cf. Song of Solomon 5. 4-C, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her Divine lover, answers to that of the lukewarm Laodicea here. "Love in regaid to men emptied (humbled) God ; for He does not remain in His place and call to Himself the servant wliom He loved, but He comes down Himself to seek him, and He who is allrich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors." [Nicolaus Cabasilas m Tkexch.] iny voice —Heappeals to the sinner not only witli His hand (His providences) A;nocA:mg', but with His roice (His word read or heard ; or rather. His Spirit inwardly applying to man's spirit tlie lessons to be drawn from His providence and His word). If we reluse to answer to His knocking at our door now. He will refuse to hear our knocking at His door hereafter. In respect to His second coming also. He is even now at the door, and we know not how soon He may knock; therefore we should always be ready to open to Him immediately, if any man hear—for man is not compelled l)y irresistible force: Christ knocks, but does not break oien the door, though the violent take heaven by the force of prayer (Mattliew 11. 12): whosoever does hear, does so not of himsell', but by the draioinys of God's grace (John 6. 4-1): repentance is Christ's gift (Acts 5. 31). He dratvs, not drags. Tlie 8uu of righteousness, like the natural sun, the moment that the door is opened, pours In His light, which could not previouslj' find an entrance.
figured elect Church shall with Christ judge and reign over the nations in the fiesh, and Israel the foremost of them ; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in settiug up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time whilst Satan reigns, when alone there is scope for conflict and for victory (2 Timothy 2. 11, 12). When Satan shall be bound (ch. 20. 4) there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise. Is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (ch. 4. 2, 3; 5. 5, 6). The Eastern throne Is broader than ours, admitting others besides him who, as chief, occupies the centre. Trench notices, The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God from its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus, (1.) the tree of life inihe Paradise of God is promised (ch. 2. 7), answering to Genesis 2. (2.) Sin entered the world and death by sin ; but to the faithful at Smyrna it is promised, they shall not be hurl by the second death fch. 2. 11). The promise of the hidden manna (ch. 2.
17) to Pergamos (3.) brings us to the Mosaic period, the Church in the wilderness. (4.) That to Thyatira, viz., triumph over the nations (ch. 2. 26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, /o!tr and three, as often, e. <7., the Lord's Prayer, three and four. The scenery of tlie last three passes from earth to heaven, the Church ooutemplated as triumphant, with its steps from glory to glory. (5.) Christ promises to the believer of Sardis not to blot out his name out of the book of life, but to confess him before His Father and the angels at the Judgment day, and clothe him with a glorified body of dazzling whiteness (v. 4, 5). To the faithful at Philadelphia (6.) Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (v. 12) ; here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7.) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (v. 21).
Cf. Hilary on Psahn IIS. 89. I wlU coine in to liim—as I did to Zaccheus. stip witJi lilm, and lie witli me—Delightful reciprocity! Cf. "dwelleth in me, and I in Him," John 6. 56. Whereas, ordinarily, the admitted guest sups witli the admitter, here the Divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again he alludes to the imagery Of the Song of Solomon t. 10, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for lier, " His fruit was sweet to my taste." Cf. the same Intercli.mge, John 21. 9-13, the feast being made up of the viands tliat Jesus brought, and those which the disciples brought. The consummation of ttiis blessed intercommunion sliall be at tlie Marriage Supper of the Lamb, of whicli tlie Lord's Supper is the earnest and foretaste, til. sit with me in my throne—(Ch. 2. 26, 27 ; 20. G ; Matthew 10.28; 20.23; Jolin 17. 22, 21; 2 Timothy 2. 12.) The same wliom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne .' " The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love." [Tkench.] even as I also—Two til rones are here mentioned, (1.) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world ; up<ni this none can sit save God, and tiie Ood-man Clirist Jesus, for it is the incommunicable prerogative of God aloue; (2.) the throne wliich shall ha peculiarly His as the once humbled and then glo-
CHAPTER IV.
Ver. 1-11. Vision op God's Throne in Heaven ; Thh Four and Twenty Edders; The Four Living Creatures. Here begins the Revelation proper ; and first, chs.
4. and 5. set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of tlie trumpets (chs. i, to 11). As the communication respecting the seven churches opened with a suitable vision of tlie Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed Irom earth to heaven. X. Airter tlxla— Greek, " After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (ch. 1. 19), the existing state of the seven cliurches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," viz., in relation to the time when John wrote. I looked—rather as Greek, "I saw" In vision; not as English Version means, I directed my look that way. was—Omit, as not being in the Greek, opened— " standing open ;" not as though John saw it in the act of being opened. Cf. Ezckiel 1. 1; Matthew 3. 10; Acts
7. 56; 10. 11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereaa rifled Son of man, to be set up over the whole earih (heretofore usurped by Satan) at His coming again ; in this the here, heaven, the te)uple of God, remains closed to thoM vtc Corious saiulu shall share (1 Corinthians 0.2). The trans-
5G3
The Four and Twenty Elders. REVELATION IV. The Four BeaMs Full of Eyts, tioned before, whereas the twenty -four thrones were. They are not angels, for they have iihite robes and croutis of victory, implying a conflict and endurance, "Thou hasl redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (cf. ch. 7. 5-8, not in their personal, but in their rep« resentative character), and Twelve Apostles. So In ch. 13^ on earth, hut John is transported lu vision through nn open door up into heaven, whence he can see things passing on eurth or in heaven, according as tlie scenes of the several visions require. tl»e first voice wUicli I lienrd the voice which I heard at first, ru'z., in cli. 1. 10; the former voice, was as it were —Omit u'a*, it not being in the Greek. "Behold" governs in sense both "a door," Ac, and " the first voice which," &e. Come up lill Uer— through the "open door." be— come to pass. Hereafter Greek, "atler these tilings:" after the present time (ch. 1. 19).
3, " the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the viinistry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a " pattern" of the heavenly antitype ; the holy place, a figure of HEAVEN ITSELF. Tlius Jehovali's thr One is rep» resented by the mercy -seat in the holiest, the Shekinah cloud over it. "The seven lamps of fire before the throne" (u.o) are antitypical to the seven-branched candlestick also In the holiest, emblem of the manifold Spirit of God : " the sea of glass" (v. 6) corresponds tothe molten a. Aud—Omitted in the two oldest MSS., Vulgate, Syriac.
[ waLS— Greek, "I became in the Spirit" (Note, ch. 1. 10): I was completely rapt in vision into the heavenly world, was set—not xvas placed, but was situated, lit., lay. one sat on tlie tliroiie—the Eternal Father: the Creator fr.
11): also cf. f. 8 with ch. 1. 4, where also the Father is deBiguated " Which is, and was, and is to come." When the Sou, "tb.e Lamb," is introduced, ch. 5. 5-9, a nexv song is sung which distinguishes the Sitter on the throne from sea' before the sanctuary, wherein the priests washed themselves before entering on their holy service ; so introduced here in connection with the redeemed " priests unto God" (ef. Note, ch.15.2). The "four living creatures" the Lamb, "Thou hast redeemed us to God," and v. IS, "Unto Him that sitteth upon the tlirone, and unto the Lamb." .So also in ch. 5. 7, as in Daniel 7. 13, the Son of man brought before the Ancient of days Is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form. 3. was—Omitted in the two oldest M.S.S., but supported by Vulgate and Coptic, to look upoi\—Grefk, "in sight," or "appearance." j!»»i>er—From ch. 21. U, wliere it is called most precious, which the jasper was not, Ebkaud infers it was a diamond. Ordinarily, X,\ie jasper is a stone of various wavy colours, somewhat transparent: in ch. 21. 11 it represents watery crystalline brightness. The .wrdine, our cornelian, or el.se a flery red. As the watery brightness represents God's holiness, so the flery red His justice executing flery wrath. The same union of white or watery brightness and tiery redness appears in ch. 1.14; 10.1; Ezf kit! 1.4; 8. 2 ; Daniel 7. 9. rainbow round about the tl»r«j»c—forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colours, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating colour among the prismatic colours is green, tlie most refreshing of colours to look upon, and so symljoluing God's consolatory promises in Christ to His people amidst Judgments on His foes. Jloreover, the raiul)i)W was the appointed token of God's covenant with all Ii<'sh, and His people in particular. Hereby God In type renewed to man the grant originally made to tlie
6, 7) answer to the cherubim over the mercy-seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, " Governors of the sanctuary, and governors of God" (1 Chronicles 24.5; 25). 5. proceeded— G'reeA-, " proceed." tliunderings and voices—The two oldest MSS. transpose, "voices and tliunderings." Cf. at the giving of the law on Sinai, Exodus 19. 16. "The thundei-iiiffs express God's threats against the ungodly: there are voices in the thunders (ch. 10. 3), f. e., not only does He threaten generally, but also predicts special judgments." [GroTIUS.] seven lamps . . . seven Spirits—The Holy Spirit in His sevenfold operation, as the light-and-Iife Giver (cf, ch. 5. 6, seven eyes . . . the seven Spirits of God ; 1. 4 ; 21. 2S; Psalm 119. 105) and flery purifier of the godly, and consumer of the ungodly (Matthew 3. 11). 6. Two oldest MSS., A, B, Vulgate, Cox>tic, and Syriac, read, "As it were a sea of glass." like . . . crystal—not imperfectly transparent as the anclentcommon glass, but like rock crystal. Contrast the turbid " many waters" on which the harlot " slttelh" (cli, 17). Cf. Job 37. 18, " the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from St. John, and from all things before it, may be meant, symbolizing the "purity, calinne.ss, and majesty of God's rule." [AifcJrd.] But see the' analogue In the temple, the molten sea before the sanctuary (A'o<<?, t'. 4, above). There Is in this sea depth and transparency, but not the fluidity and Instability of the natural .sea (cf. ch. 21. 1). It stanjls solid, calm, and clear. God's j!((f(7J)ien^* are called "a great deep" (Psalm 36. 6). In ch. 15. 2 It Is a " sea of glass mingled with fire." Thus there Is symbolized hero the purificatory baptlsni of water and the Spirit of all who are made "kings and priests unto God." In ch. 15. 2 the baptism with the first Adam. The antitype will be the " new heavens and the new earth" restored to redeemed man, just as the earth, afler the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brouglit over the earth, so another deluge, ivz., of fire, shall precede the new heavens and earlh: the Lord, as here, on his throne, whence (u. 5) proceed " lightfire of trial Is meant. Through both all the klngprlests have to pass In coming to God; liiii judgments, which overwhelm the ungodly, they stand flrnily upon, nings and tliunderings," shall issue the commission to rid the earth of lis oppressors; but then, amidst Judgment, when other men's hearts fall them foifi'ar, the belis on tt solid sea of glass; able like tMirist to walk on
IJie sea, as though It were solid. round about the throne—one lu the midst of each sideof the tlirone. four beasts—The Greek for " beasts," ch. 13. 1, 11, Is dIUerent, llevcisliall be reassured by the ralnl)ow, tlie covenant token, round tlii' throne (cf. Dk IUtkoh, Rev.). The heavenly bow speaks of the shipwreck of the world through sin: It speaks also of calm and sunshine after the storm. The cloud In the regular token of God's and Christ's presence, e.g., in the tabernacle holiest place; on Mount Slnal at the giving of the law; at the ascension (.Vds 1.
thei-ion, tb(^ symbol for the carnal man by opposition to God losing Ills true glory, as lord, under Him, of the lower creatures, and digraded to the level of the beast. Here It
Is zoon, " living creatures :" not beasts. 7. calf—"a steer." [.\LFOKD.] The LXX. often use the Greek term here for an ox (E.\odus 2*2. 1; 29. 10, Ac), as a man—The oldest MSS. have "as of a man." 8. about hUn—Greek, " round about him." Ai.eouu connects this with the following sentence: "All round and wltliln (lliclr wings) they are
9)-; at His (doming again (ch. 4. 7). 4. ncatii—rather as the Oreck Is translated In this very verse, " thrones," otcourse lower and smaller than the grand (central //ironc. So ch.
16.10, "the 8<:at (rather throne) of the beast," In hellish parody of (Jod's thione. four and twenty eldem Greek, "the lour and twenty (or as one oldest MH., ' twenty-four') eiders:" the well-known elders. [ALKOiin.] HutTitEOELLKH tranali Ues, "Upon the tw(?nty-four thrones (/ saw
(so two oldest MSS., A, li, and Vulgate read) lull of eyes."
St. Joliti's object Is to show that the six wings in »Mich did not Interfere with that which he had before declared, that they were "full of eyes before and bihlnd." The eyes were round tUo outside of each wing, and up the Mf omitted In two oldest MMH.) elders sitting:" which is more probable, us tlie twenly-/our clderi were not nicn564
T t Four Beasts give Glory to Ood Almighty. EEVELATION V. The Elders Worship Jlim that Sul on the Thn tide at each when half expanded, and of the part of body In that iuwaid recess, rest not lit., "have no rest." »Tow awfully difl'erent the reason why the worshippers of the beast "have no rest day nor night," viz., "their torment for ever and ever!" Holy, Iioly, Uoly—The " tris-hagiou" of the Oreek liturgies. In Isaiah 6.3, as here, it occurs; also Psalm 99. 3, 5, 9, where He is praised as "holy," (1.) on account of His majesty (v. 1) about to display itself, (2.) His justice {v. 4) already displaying itlaborious diligence in every duty, the "ox;" (3.) human sympathy, the "man;" (4.) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labour, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In IsuiaU 6. 2 we read, "Each had six wings: with twain he covered his face [in reverence, as not presuming to lift up his face to God], with twain he covered his feet [in humility, as not worthy to stand in God's holy presence], and with twain he did fly [in obedient readiness to do instantly God's command]." 9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the tirst theme of His creatures' thanksgivings. The four living creatures lake the lead of tho twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (ch. 5. 8-10). 9. when—i. e., whensoever: as often as. A simultaneous giving of glory on the part of the Oeasts, and on the part of the elders, give—"shall give" in one oldest MS. for ever anil evKV— Greek, " un to the ages of the ages." 10. fall — immediately. Greek, "shall fall down:" implying that this ascription of praise shall bt repeated onward to eternity. So also "Shall worship • self, (3.) His mercy (v. 6-8) which displayed itself in times past. So here " Holy," as He " who was:" " Holy," as He "who is:" "Holy," as He " who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isaiah 6. 3 there Is added, "the whole earth Is full of His glory." But in Revelation this is deferred until the glory of the Lokd tills the earth, His enemies having been destroyed. [Bengel.] Aliiiiglity—Answering to "Lord of hosts" (Subaoth), Isaiah 6. 3. The cherubim here have six wings, like the seraphim in Isaiah 6. ; wiiereas the cherubim in Ezekiel
I. 6 had four wings each. Tliey are called by the same name, " living creatures." But whereas in Ezekiel eacli living creature has all four faces, here the four belong Severally one to each. See my Note, Ezekiel 1. 6. The fuur living creatures answer by contiast to the lour worldpo\vers represented by four beasts. The Fathers identified them with the four Gospels,.Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Jvan-. . . shall cast their crowns," viz., in ackuowledgnieut that all the merit of their crowns (not kingly diudeias, but the crowns of conquerors) is due to Hiin. 11. O Lord— Tiie two oldest MSS., A, B, Vulgate, and Syriac, add, "And our God." "Our" by virtue of creation, and especially redemption. One oldest MS., B, and Synac, insert " the Holy One." But another. A, Vulgate, and Coptic, omit this, as English Version does, glory, Jic—"Z/ie glory—W*« honour—Z/ie power." thou—Emphatical in the Greek: "It is THOU who didst create." all things— Greefc, " the gelisls, but the manifold aspect of Christ in relation to tlie world (four being the number significant of worldwide extension, e. g., the lour quarters of the world) presented by them severally: the lion expressing royally, as Matthew gives prominence to this feature of Christ; the QX, laborious endurance, Christ's prominent characteristic all things:" the universe, for Greek, "on account of:" " for the sake of thy pleasure," or " will." English Versior is good Greek. Though the context better sails, it was because of thy will, that " they were" (so one oldest MS., A,
111 Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, touring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the ?"edeemed etection-CAMrcTi in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation. In which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, tte eag'Je at the head of birds and of the creatures of the waters. Cf. ch. 5. 8-10, "Thou hast redeemed u.i by thy blood out of every kindred, . . . and hast made us unto our God kings and priests: and we shall reign on the earth;'' and ch. 20. 4, the partakers with Christ of the first resurrection, who conjointly with Him reign over tlie redeemed nations that are in the flesh. Cf. as to the happy and willing subjection of the lower animal world, Isaiah
Vulgate, Syriac, and Co2)tic read, instead of English Version "are:" another oldest MS., B, reads, "They were not, and were created," were created out of nothing), i. e., we)-e existing, as contrasted with their previous non-existence. With God to will Is to eflfect; to determine is to perform. So In Genesis 1. 3, "Let there be light, and there was light:" in Hebrew an expressive tautology, the same word and tense and letters being used for " let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. Longinus, on the Sublime, sec. 9, a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme, were created—by Thy definite act of creation at a definite time.
II. 6-8; 65.25; Ezekiel 31.25; Hosea 2.18. Jewish tradition says, the "four standards" under which Israel encjimped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, whilst in the midst was the tabernacle containing the Shekinah symbol of the Divine presence. Thus we have "the picture of that blessed period when—the earth having been
CHAPTER V.
"Ver. 1-14. The Book with Seven Seals : None Worthy TO Open it but the Lamb: He Takes it amibst thk Praises of the Redeemed, and of the whole Heavenly Host. 1. in— Greek, " (lying) upon the riglit hand," &c. His right hand was open, and on it lay the book. On God's part there was no withliolding of His future purposes as contained in the book: the only obstacle to unsealing it Is stated ti. 3. [Alfokd.] book— rather, as accords with the ancient form of books, and with the fitted for being the kingdom of the Father—the court of •Leaven will be transferred to earth, and the 'tabernacle of God shall be with men' (ch. 21. 3), and the whole world will be subject to a never-ending theocracy" (cf. De BUKGH, J2ev.). The point of union between the two views given above Is, Christ Is the perfect realization of the Ideal of man: Christ Is presented in His fourfold aspect lu the four Gospels respectively. The redeemed election- . Church similarly, when In and through Christ (with whom she shall reign) she realizes the Ideal of man, shall combine In herself human perfections having a fourfold aspect" (1.) kingly righteousness with hatred of 8VU and Judicial equity, answering to the "lion;" (2.)
xoriting on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (ch. 22. 18). The roll, or book, appears from the context to be " the title-deed of man's inheritance" [De Burgh] redeemed by Christ, and contains the successive steps by which He shall recover It from its usuri)er, and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll Is said to be wxfolded and read; but simply the seals are successively ojiened, giving flnai
The Book Sealed with Seven Seals, EE V ELATION V. which only the Lamb is Worchy to Open.
the idea of taking the lead of the flock. Another object, of the form Greek arnion, the Lamb, is to put Him in the more marked contrast to Greek therion, the Beast. Elsewhere Greek amnos is found, applying to Him as the paschal, sacriflcial Lamb (Isaiah 53. 7, LXX. ; John 1.29, 36; Acts 8. 32; 1 Peter 1.19). as it had been slain— bearing marks of His past death-wounds. He was standing, though bearing the marks of une slain. In the midst of heavenly glory Christ crucified is still the prominent object, seven horns— i'. e., perfect might, "seven'' symbolizing perfection; "horns,"' might, in contrast to the horns of the Antichristian world-powers, ch. 17. 3, &c.
access to its contents being read as a pprfect whole, which shall not be until the events symbolized by the seals shall have been past, when Ephesians 3. 10 sliall receive its complete accomplishment, and the Lamb sliall reveal God's provideutal plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at tli^' visible Betting up of the kingdom of Christ. Cf., at tlie grand consummation, ch. 20. 12, " Anotlier book was opened . . . the book of life; "' 22. 19. None is wortliy to do so save the Xiamb, for He alone as such has redeemed man's forfeited inheritance, of which tJie book is the tille-deed. The question {v. 2) is not (as commonly supposed i, Wlio should reveal the destinies of the Church (.for this any inspired prophet would be competent to do)? but, Who has the yfORTU to give man a new title to his lost inheritance? [De
Daniel 7. 7, 20; 8. 3. seven eyes . . . the seven Sitlrita. . . sent fortli—So one oldest MS., A. But B reads, "f(cm.7 sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth,'' apostellomena, or else apestalmenoi, is akin to the term apostle, reminding us of the Spirit-impelled labours of Christ's apostles and minister throughout the world : if the present tense be read, as seems best, the idea will be that of those labours continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence
BuKGH.] sealed . . . seven seals Greek, "sealed up,'" or " firmly sealed," &c. The number seien (divided into four, tt*e world-wide number, and tliree, the Divine) abounds in Revelation, and expresses completeness. Tlius, the seven seals, representing all power given to the Lamb ; the seven trumpets, by wliich the world-kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven v.als, by whicli tlie beast's kingdom is destroyed.
for His Church, and against lier foes. 7. The book lay oa the open hand of Him that sat on the throne for any to take who was found worthy. [Alford.] The Lamb takes it from the Father in token of formal investiture Into His universal and everlasting dominion as Son of man. Tliis introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, 112., the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on Intermediate events only in their t.vpictal relation to, and representation of, the end. 8. had taken— Greek, "took." fell doivn before the Lnmli—Who shares worship and the throne with the Father, harps—Two oldest MSS., A, B, Syriac and Coptic, read, "a harp:"' a kind of guitar, played with the hand or a quill, vials—" bowls '" [TiiKGEi.l/Es]: censers. odonrs—Greefc, " incense." prayers of saints—as the angel otlers their prayers (ch. 8. 3) witli incense (cf. Psalm HI. 2). This gives not the least sanction to Roine's dogma of our praying to saints. Tliough they be employed by God In some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (ch. 19. 10 ; 22. 8, 9). Their own employment is praise (whence the.v all have harps): ours is prayer. 0. sun;; Greek, " sing :" it Is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the " new song." us to God—So MS. B, Coptic, Vulgate, and Cyi'RIAN. But A omits "us:" and X reads Instead, " to uur God." out of—The present eleclion-clumrh gathered out of the world, as distiiigulshed from the peoples gathered lo Christ as tin? sulijects, not of an election, but of a general and world-wide conversion of all nations, kindred , , , tongue . . . people . . . nation—The number /o»<r marks worldwide extension: the four quarters of the world. For " kindreil," trannlate as Greek, " tribe." This ti'rm an<l "people "are usually restricted to Jxrael: "tongue and nation" to the Gentiles (<.-U. 7. 'J ; 11.9; 13.7, the oldest reading; II. 6). Thus there Is here marked the election-Church gathered from Jews and Gentiles. In ch.
ft. strong Klsalm 103.20.) His voice penetrated heaven, earth, and Hades (ch. 10. 1-3). 2. no man— Greek, "no
3ne." Not -oierely no man, but also no one of any order of beings, in earth Greek, " upon the earth." under tlie eartit viz., in Hades, look thereon— to look upon the contents, so as to read them. 4. and to read—Inserted in English Version Greek text without good authority. One oldest MS., Okigen, Cyprian, and Hil.\ky, omit the clause. To read would be awkward standing between " to open the book" and "to look thereon." St. John having been promised a revelation of "things which must be hereafter,' weeps aow at his earnest desire being apparently frustrated. He is ii pattern to us to imitate, as an eager and teacliable learner of the Apocalypse. 5. one ot— Greek, >ne from among." The "elder" meant is, according to some (in Lyra), Matthew. With tliis accords the description here given of Christ, " the Liun, which is
(so the Greek) of the tribe of Juda, tlie root of David ;" the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, wlience the lion among the fourfold clierubim is commonly assigned to him. Gf;kHAKD in Besgel thought Jacob to be meant, being, doubtless, one of tliose who rose with Christ and ascended to heaven (Matthew 27. 52, SJ). The elders in heaven round God's tluone know bolter than John, still in the tiesh, the far-reaching power of Christ. Kootof David—(Isaiah 11.
1, 10.) Not merely "a sucker come up from David's ancient root" (as Ai-FOKi) limits it), but also Including the idea of His being Ilimstdf tlie root and origin of David : cf. these two truths brought together, Matthew 22. •12—15. Hence He is called not merely iSon of David, but also David. He is at once " the branch" of David, and " the root " of David, David's Son and David's Lord, the iya»ii; slain and therefore the Liun of Juda: about to reign over Israel, and theuce over the whole earth, prevailed— C/rccAr, "conquered:" absolutely, as elsewhere (ch. 3. 21): gained the victory : His past victory over all the powers of diu kness entitles lllm now to open the book, to open— t. e.,iso as to open,&.c,. One oldest M.S., B, reads, "He that openeth," i.e., whose ol Uco it Is to open, but the weight of oldest authorities Is with English Version reading, viz.. A, Vul-
10. 11, for " tribes," we lind among thv four terms "kings;". In 17.15, "multitudes." 1<>. made us— .\, U, {< Vulgate, gate, Cojjtic, and OltloiCN. 0. I beheld, and, lo—One oldest MS., A, omits "and, lo." Another, II, (.'Yi'itfAN, Ac., suptSyriar, and Cfa;>^/<;, read " tlieni." The Hebrew construction (It tUf tliird person for the llrsi, has a graphic relal Ion to tlie redeemed, and also has a more modest sound than port, "ami, lo," but omit, "and I beheld." In file midst of the throne— i. e., not on the throne (cf. v. 7), but in the midst of the company (ch. 4. 1) which was "round about the throni;." Livnali— Greek, arnion ; always found in Revelation I'Xclusl vely, exci'pt in John 21. 15 alone: it expresses e);e/ca»»/ieHi, ui., the enilcarlng relation In which Christ now stands to us, as the (Consequence of His pnjvlous relation as the .mcrijieial iMniO. So also our relation lo lllm: He the precious Ltimh, wo Ills dear lambs, one with HIni. Bknuki. Ihlnlcs tlicre is in Greek a"niun vs, priests. [Benoei.J unio our tiod—So B, X read. But A omits the clause. kliiKS—So B reads. But A, X, Vulgate, 0>ptir, and Cyi'IIIAN. read, " .\ kingdom. ' K reads also "a pi les! luxxl " for priests. They whocast Ihelf Clowns ix'foie the throne, do not call themselves kings In the sight of the Kieat King (ch. i. 10, 11); though their priestly access has such dignity, that their reigning 00 earth cannot exceed it. So in ch. '20. C lliey are aalled
TJie Elders Ftaise the Lamb that was Slain. EEVELATION VI. The Opening of the First Six Seals.
"kings." [BEirGEl/.] we shall reigii on tlic eartli—This edict, 312 A. D. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of tl\e seven, rs often occurs in this sacred number, into four and three. 1. one of the seals—The oldest MSS., A, B, C, Vulgate, and iSyriac read, "one of the seven seals." noise—The three oldest MSS. read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, as with the voice) of thunder." The first living creature was like a lion (ch. 4.7): his voice Is in consonance. Implying the lion -like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness la praying for Christ's coming. Coine and see—One oldest MS., B, has "And see." But A, C, and Vulgale reject it. Alfokd rightly objects to English Version reading: ""Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it ?" Contrast the form of expression, ch. 10. 8. It is much more likely to be the cry of the redeemed to the Redeemer, " Come" and deliver the groaning creature from the bondage oforruption. Thus, v. 2 is an answer to tlie cry, went
Is a new feature added to ch. 1. 6. N, Vulgate and Coptic, read, " Ttiey shall reign." A, B read, " They reign." AJCtORD takes this reading, and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth : "all thing:* are being put under her feet, as under His; her kingly of Rce aud rank are asserted, even in tlie midst of persecution." But even if we read (I think the weiglitlest autliority is against it), "Thejreign," still it is the prophetical present for the future: the seer being transported into tho future when the full number of the redeemed (represented by the four liviyig creatures) shall be complete, and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (Notes, ch.
20. 2-6). So far from reigning on the earth now, they are "made as the tilth of the world and the ofl Tscouring of all things." In ch. 11. 15, 18, the locality and time of the kingdom are marked. 'Ky.x.isy translates, "reign over the earth " {Greek, epi tees gees), which is justified by the Greek (LXX., Judges 9.8; Matthew 2.22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the eartli. But English Version is justified by ch. 3.10. "The elders were meek, but the flock of the meek independently is much larger." [BenGBL.l 11. I belield—the angels : who form tlie outer cir-
2le, whilst the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power. tei» thousand times ten thousand Greek, "myriads of myriads." 13. to receive po Aver Greek, "the power." The remaining six (the whole being seven, the number tor perfection and completeness) are all, as well as " power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His coequal, the Lamb. Cf. ch. 7. 12, where each of all seven has the article, riches— both spiritual and earthly. Blessing—Ascribed praise : the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred. [Alfoed.] 13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplisliraent of this is to be when Christ takes His great power and reigns visibly, every creature—" All His works in all places of His dominion " (Psalm 103. 22). under the earth—tlie departed spirits in Hades, sucli as are—So B and Vulgate. But A omits
(lit., came) forth corresponding to " Come." " Come," says Grotius, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" bj' itself can mean this. Cf. the onl3' other places in Revelation where it is used, ch. 4. 1 ; 22. 17. If the four living creatures represent tlie four Gc»;pels, the "Come" will be their invitation to every one (for it is not written thai they addressed John) to accept Christ's salvation whilst there is time, as the opening of the seals marks a progressive step towards the end (cf. ch. 22. 17). Judgments are foretold as accompanying the preac/ii?) ,9 of the Gospel as a witness to all nations (ch. 14. 6-11 ; Matthew 24. 6-14). Thus the invitation, " Come," here, is aptly parallel to Matthew this. In the sea Greek, "upon the sea :" the sea animals which are regarded as being on the surface. [Alford.] all thatareinthem—So Vulgate rends. A omits "all (tilings)" here (Greek panta), and reads, " I heard all (Greek pantos) saying:" implying the harmonious concert of all in the four quarters of the universe. Blessing, <tc.— Greek, "the blessing, the honour, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality. 14. satd—So A, Vulgate, SLXiA Syriac,xea,d. But B, and Coptic read, " (I 'hesirti) saying." Amen—So A reads. But B reads, "the (accustomed; Amen." As in ch. 4. U, the four and twenty eiders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen " the whole creation's ascription of the glory to Him. four and twenty—Omitted In the oldest MSS. : Vulgate supports
24. 14. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, tlie martyrs above express the same (v. 9, 10; cf. Zechariah 1. 10). At the opening of the sixtn seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (ch. 11. 1.5). 3. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from ch. 19. 11, 12. bow-(Psalm 4-5. 4, 5.) crown— Greek, Stephanos, the garland or wreath of a conqueror, which is also implied by His w/iite horse, white being the emblem of victory. In ch. 19. 11, 12 the last step in His victorious progress is represented ; accordingly there He wears many diadems (Greek, diademata ; not merely Greek, stephanoi, crowns or wreatlis), and is personally attended by the hosts of heaven. Cf. Zechariah I. and 6.; especially u. 10 below, with Zechariah 1. 12; also cf. the colours of the four horses, and to conquer—i. e., so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, second-
It. Him that llveth for ever and ever—Omitted in all the MSS.: Inserted by commentators from ch. 4. 9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "'Worshipped" (viz., God and the Liamb). So in ch. 11. 1, " worship " is used absolutely.
CHAPTER VI.
arily, the elect will be gathered out tliroutjh His word and His judgments. 3. and see—Omitted in the three oldest MSS., A, B, C, and Vulgate. 4. red—the colour of
'Vor. 1-17. The Opening of the First Six of the Sevsn Sf,ai,9. a. Note, ch. 5. 1. Many (Mede, Fleming, Nkwton, Ac.) hold that all these #eals have been fulfilled, tbe sixth having been so by the overthrow of Paganism and establishment of Christianity under Constantiue's blood. The colour of the horse in each case answers to the mission of the rider. Cf. Matthew 10. 24-;?B, "Think not lam come to send peace on earth ; I came not to send peace, but a
What Followed the Opening of the Seals. REVELATION VI. A Prophecy of the End of the Worli, naturally visible, tinder the nitar—As the blood of saotword." The white horse of Christ's bloodless victories Is soon followed, through man's perversion of the Gospel, by the reti horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creatine who, at the opening of this seal, saith, "Come." The saints amidst judgments on theeartli in patience "endure to the end." that they should kill—The Greek is indicative future, "that they may, as they also shall, kill one another." 5. Come and see—The two oldest MSS., A, C, and I'uig'ae, omit " and see." B retains the words.
riflcial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony iire symbolically represented as under the aUar. in heaven; for the life or animal soul is In the fttoorf, and blood is often repi-esented as crying for vengeance (Genesis i. 10). The altar In heaven, antltypical to the altar of sacrifice, Is Christ crucified. As it is the altar that sanctifies the gift, so It is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice, and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar In heaven is that antltypical to the temple-altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed ; their souls cry from under the altar of Incense, which Is Christ In heaven, by whom alone the incense of praise is accepted before God. They are under Christ, In His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Cf. the language of 2 Ma#)»abees l»Jac!c—Implyim; sadness and want, had Greek, "having." a pair of ||alances— the symbol of scarcity of provisions, the bread being doled out by weight. 6. a voice—Two oldest MSS., A, C, read, "as it were a voice." B read.s as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Bhekinah cloud manifested His pre.sence between the cherubim); because it is only for the sake of, and in connection with. His redeemed, that God mitigates His judgments on the earth. A measure—"A chcenix." Whilst making food scarce, do not make it so much so that a chceni.K (about a day's provision of wheat, variously estimated at two or three pints) shall not be to be got " for a penny" {dciarius, eight and a half pence of our money, probalily the day's wages of a labourer). JVi7)n'rie generally follows the tivord. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included In the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, Wlio:!e likeness is a man; indicative of sympathy and human compassion for the sutferers. God in it tempers juilgment with mercy. Cf. Matthew 2-1. 7, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), /amine*, pestilences (v. S), and
7. 36 as indicating Jewish opinion on the subject. Our brethren who have now suf Tered a short pain are dead under (Greek) God's covenant of everlasting life, testlinony which they held— i. e., which they bore, as committed to them to bear. Cf. ch. 12. 17, " Have (same Greek as here) the testimony of Jesus." 10. How long Greek, "Until when?" As in the parable the woman (symbol of the Church) ci-ies day and night to the unjust judge for justice against her adversary who Is always oppressing her (cf, below, ch. 12. 10); so the elect (not only on earth, but under
Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly. In His own time, avenge His and their cause, "though He bear long \v'\l\\ them." Tliese passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glorj' even of those In Paradise shall only be complete when Christ's and the Church's foes are cast out, and the earth become Christ's kingdom at His coming to i-alse the sleeping saints. Iord— GrceA-, " Master;" implying that He has tliem and their foes and all His creatures as absolutely at His disposal, as a master has his slaves ; hence. In v. 11, "fellowservants," or fellow-slaves follows, holy — Cri-eeA:, "the }Ioly one." avenjste—" exact vengeance for our blood." on— Greek, "from them." that dwell on the earth—the ungodly, of earth, earthy, as distinguished fiom the Church, whose home and heart are even now in heavenly places. 11. white robes—The three oldest MSS., A, IJ, C, read, "A white robe was given." every one of—One oldest MS., I!, omits this. A, C, read, "unto them, unto each," 1. e., unto them severally. Though their joint cry eartli'jtiakes (v. 12). three measures of barley for a penny —the cheaper and less nutritious grain, bought by the labourer who could not buy enougli wheat for his family with his day's wages, a denarius, and, therefore, buys bar Icy, see thou hurt not the oil, and the wine—the luxuries of r.fe, rather than necessaries; the oil and wine were to be spared for the refresliment of the sufl'erers. 7. and sec—Supported by B. Omitted by A, C, and Vulgate. The/ourtk living creature, who was " like a Hying eagle,"
Introduces this seal ; Implying high-soaring Intelligence, and judgment descending tronj on high fatally on the ungodly, as the king of birds on his prey. 8. pale "livid." IAlkord.) Death — personified. Htll—Hades personified, unto thcm—7Jea^/i and Hades. So A, C read. But 13 and Vulgate read, "to him." fourth part of the earth—Answering to the flrst four seals; his portion as one of the lour, being a fourth part, death—pestilence cf. Ezekiel 11.21 Willi the four Judgments liere, the .ncoj-rf, famine, pestilence, aud wild bea-ii." , the /amine tlie consequence of the sword; pestilence, that of famine ; and bcails multiplying by the consequent depopulation, with the beantH— Greek, by; more direct agency. Tliese four seals are marked off from the three last, by the four living creatures introducing thpm with "Come." The calamfor the riddance of the earth from the ungodly Is not yet granted. It Is intimated that it will be so in due time; meanwiille, individualli/ they receive the white robe. Indicative of light, joy, and triumphant victory over their foes ; even as the Captain of their salvation goes forth on a while horse conquering and to conquer ; also of purity and ities liidiiatcd are not restricted to one time, hut extend tlirougli the wliole period of Church history to the coming of Christ, before which last great and terrible day of Iho Lord they shall reach their hlgliest aggravation. The flrst seal Is the summary, Christ going fortli coiigiiering tin all enemies are subdued under Him, with a view to which the Judgmcniii subsequently specllled accomi)aiiy the preaching of the Gospel for a witness to all nations. 1». The three last seals relate to the lnvisll)le, as the Hist four to the visible world; the llfth, to the martyrs who have died as believers ; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, saiK't ily through Christ. Maimonidks says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed oni's, who, as spotless priests, minister unto God and the I,aml). should—So C reads. But A, B, "shall rest."
little season-One oldest MH., B, omits "little." A, C, support It. Kven If it be omitted. Is It to be Inferred that tli<! "season" Is shortas compared with eternity ? BuNnElj liuiciruliy made a season {Greek ehronus, the word here used) to be one thousand one hundred and eleven oneninth years, ami a time (ch. 12. 12, 11, Greek kairos) to be a xnz., " th(? liliigs . . . great men . . . bondman . . . freeman ;" the Koveiitli, to the silence In heaven. The scene changes from eartli to heaven; so that Interpretations which make these three last consecutive to the Hrst four seals, are very doubtful. I iiaw— In splrH. Kor souls are not tirth of a .tea.vrHi, i. c, two hundred and twent.v-two twoninths years. The oiil.y distinction In the Greek Is, a *ef«- son (Greek ehronus) \n n sort of aggregate of times. Gretk kairos, n speelflc lime, and so of short duration. As to their rest, cf. ch. 11. lIKthesame Greek anapauontai); Lsniah
6(«i