The Revelation Explained
An Exposition, Text by Text, of the Apocalypse of St. John
Showing the Marvelous Development of the Prophecies from the Time of their Delivery on the Isle of Patmos—The Establishment and Growth of Christianity—Rise of Mohammedanism in the Eastern Empire—Of the Papacy in the Western Division—Of Protestantism—The Civil History of the Territory Comprising the Ancient Roman Empire until the End of Time—Together with the Conflicts and Triumphs of the Redeemed until the Final Judgment, and their Eternal Reward and Home in the "New Heavens and New Earth."
By F.G. SMITH
Author of
"What the Bible Teaches" and "The Last Reformation," etc.
"Behold the former things are come to pass, and new things do I declare: before they spring forth I tell you of them." Isa. 42:9.
"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." Amos 3:7.
FOURTH EDITION
PREFACE.
The subject of prophecy should be of interest to every Bible student. Its importance can not be overestimated. By it we are enabled to ascertain our true position in this time-world. From the early dawn of creation, Inspiration has foretold with certainty the great facts connected with the history of God's chosen people. By this means alone, the divinity of Jesus Christ and the truth of our holy religion has been established in many minds; for it is not in the power of mortals thus to vaticinate future events. With such surprising accuracy have these predictions been fulfilled that even infidels ofttimes bear witness to their truthfulness. "Behold the former things are come to pass, and new things do I declare: before they spring forth I tell you of them." Isa. 42:9. "For I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done." Isa. 46:9, 10.
The Revelation is a rich mine of prophetic truth. The history of the current dispensation is there delineated in advance so perfectly that we can not but attribute its authorship to Him who knoweth the end from the beginning, and worketh all things after the counsel of his own will. It was written for the special benefit of the people of God, and we should give it prayerful consideration.
In the preparation for this work, I have gleaned historical information from all the general and ecclesiastical histories, encyclopedias, etc., within my reach, and only regret that I had not access to a still greater number. However, knowing that large books are seldom read, I determined in advance not to write an extensive work, but to condense the subject matter as much as possible, and, therefore, I have been obliged to omit much valuable material previously gathered. For this reason many lines of prophetic truth penned by others of the sacred writers have been passed over in silence, even though relating to the same events as certain symbolic visions in the Revelation.
I have availed myself of all the helps and the commentaries within my reach in the study of this important subject. However, I have but seldom referred to the opinions of expositors. In most cases their explanations are not based upon any established rule of interpretation, and the definite laws of symbolic language are usually overlooked or disregarded. Ordinary readers of the Revelation have always supposed that the only course for them was to take the opinion of some learned expositor and to believe on his authority; and when they have found that equally learned and judicious men sustained the most opposite views, they have been bewildered amid conflicting opinions and have decided that, when such men were at issue, it was useless for them to investigate. While, therefore, I have made every available use of their opinions, it was only for the purpose of forming my own and of enabling myself so to unfold the nature of the symbols that every one might see for himself the propriety of the interpretation given.
The present knowledge that has been attained of this prophetic book is largely the result of the combined efforts of all who have labored to unfold its meaning. No one has had the honor of first understanding all its parts, and very few have failed to contribute something, more or less, to its true interpretation. Therefore I have endeavored as much as possible to gather up the good from the labors of my predecessors and to combine it with the results of my own study and research. The Exposition of Mr. Lord has had an important bearing on this work. For many beautiful thoughts concerning the nature and the use of symbols, in the chapter on the nature of symbolic language, I must acknowledge special indebtedness to the Lectures of Thomas Wickes on the Apocalypse, delivered many years ago, although I have ofttimes arrived at quite different conclusions in their interpretation throughout the Revelation. Much appreciated assistance has been derived from the works of other commentators as well.
There is considerable disagreement among historians themselves regarding certain historical points, but their differences are of minor importance so far as the present work is concerned. When such points were involved, I have simply endeavored to follow the best authorities. Lengthy or important quotations from other writers have been duly credited where they appear, hence no special mention is necessary in this place. Minor extracts are merely enclosed within quotation-marks.
The Decline and Fall of the Roman Empire, 6 Vols., Philadelphia, 1872, is the edition of Gibbon's Rome from which quotations are made.
To assist in simplifying the subject and in placing it before the reader in a concise, comprehensive manner, a number of useful diagrams have been added; for they serve about the same purpose in the study of a subject so complicated as do maps in the study of geography. I would especially call attention to the large "Diagram of the Revelation," where the various lines of prophetic truth are outlined in parallel series, enabling the reader to comprehend at once where the symbolic narrative returns to take up a new line of thought covering the same period of time. In these diagrams, however, no attempt has been made to set forth every phase of thought connected with the subject; only the main features have been outlined.
Feeling directed by the Lord to undertake this work and realizing the greatness of the task, I have earnestly sought for divine wisdom and guidance, and I humbly acknowledge his gracious assistance in its prosecution; and while I can not indulge the hope that human fallibility has been overcome, yet I firmly believe that a careful reliance upon the Holy Spirit has been an effectual means of avoiding error and unfolding many of the hitherto mysterious prophecies of this wonderful book. To his worthy name I ascribe all praise and glory. The future, doubtless, will witness a still greater development of this subject; for men of God more worthy and possessing greater abilities will arise, who, beginning where we have left off, will continue its investigation and throw upon it additional light as yet unrevealed.
That the Lord will bless The Revelation Explained to the good of his church upon earth and grant it a place, however small, in the cause of present truth, is my earnest prayer.
Yours in Christ,
F.G. Smith.
Grand Junction, Mich., June 26, 1906.
PREFACE TO FOURTH EDITION
The reception accorded this work when it was first submitted to the public was more than gratifying to the author. The lapse of time has only tended to confirm still more strongly the fundamental nature of the principle of interpretation adopted. In order to supply the constant demand, the fourth edition is now issued.
I have taken advantage of this opportunity to make certain revisions necessitated by an increase of knowledge since the work was first written, nearly twelve years ago. This revision, however, did not require an entire re-writing and does not involve a change in fundamentals.
F.G. Smith.
Anderson, Ind., Mar. 1, 1918.
CONTENTS.
[Preface]
[Nature of Symbolic Language]
[Introduction, verses 1-11]
[Vision of Christ, verses 12-20]
[Message to Ephesus, verses 1-7]
[Message to Smyrna, verses 8-11]
[Message to Pergamus, verses 12-17]
[Message to Thyatira, verses 18-29]
[Message to Sardis, verses 1-6]
[Message to Philadelphia, verses 7-13]
[Message to Laodicea, verses 14-22]
[First Seal Opened, verses 1, 2]
[Second Seal Opened, verses 3, 4]
[Third Seal Opened, verses 5, 6]
[Fourth Seal Opened, verses 7, 8]
[Fifth Seal Opened, verses 9-11]
[Sixth Seal Opened, verses 12-17]
[God's Servants Sealed, verses 1-8]
[The White-Robed Company, verses 9-17]
[Seventh Seal Opened, verses 1-5]
[First Trumpet Sounded, verses 6, 7]
[Second Trumpet Sounded, verses 8, 9]
[Third Trumpet Sounded, verses 10, 11]
[Fourth Trumpet Sounded, verses 12, 13]
[Fifth Trumpet Sounded, verses 1-12]
[Sixth Trumpet Sounded, verses 13-21]
[Temple and Holy City, verses 1, 2]
[The Two Witnesses, verses 3-6]
[The Witnesses Slain, verses 7-10]
[The Witnesses Resurrected, verses 11-14]
[Seventh Trumpet Sounded, verses 15-19]
[Woman and Man-Child, verses 1-6]
[Michael and the Dragon, verses 7-12]
[The Woman's Flight, verses 13-17]
[The Leopard Beast, verses 1-9]
["The Faith of the Saints," verse 10]
[The Two-Horned Beast, verses 11-18]
[The 144,000 on Mount Sion, verses 1-5]
[The Three Angels, verses 6-11]
["The Patience of the Saints," verses 12, 13]
[Harvest of the World, verses 14-20]
[The First Vial, verses 1, 2]
[The Second Vial, verse 3]
[The Third Vial, verses 4-7]
[The Fourth Vial, verses 8, 9]
[The Fifth Vial, verses 10, 11]
[The Sixth Vial, verses 12-16]
[The Seventh Vial, verses 17-21]
["Babylon the Great," verses 1-6]
[Beast and Ten Kingdoms, verses 7-18]
[Marriage of the Lamb, verses 1-10]
[Coming of Christ, verses 11-21]
[The Dragon Bound, verses 1-6]
[The Dragon Released, verses 7-10]
[The Judgment Scene, verses 11-15]
[New Heaven and Earth, verses 1-8]
[The Heavenly Jerusalem, verses 9-27]
[River and Tree of Life, verses 1-5]
[Christ's Coming and Eternity, verses 6-21]
Nature of Symbolic Language.
Before proceeding with the interpretation of this wonderful book, it will be necessary for us to pause and make inquiry concerning the nature of the language employed in its prophecies and concerning the mode of its interpretation. It will be seen at a glance that it is wholly unlike the common language of life; and it will be useless for us to undertake to ascertain its signification unless we understand perfectly the principles upon which it is founded.
The question may be asked, "Is the language intelligible at all?" Considering the variety of interpretations placed upon it by expositors and the opinions generally held respecting it, we might conclude that it is not. The majority of the people look upon these prophecies as "a mass of unintelligible enigmas," and are ready to tell the student of Revelation that this book "either finds or leaves a man mad." But are we to look upon its language as being applied at a venture, without any definite rule, capable of every variety of meaning, so that we can never be quite sure that we have its correct interpretation?
Commentators generally unite in attaching a definite meaning to certain symbols, and they tell us that these can not be applied otherwise without violating their nature. They may not give us their reasons for thus applying them (in fact, they generally do not), yet it is evidently assumed that such reasons do exist. Now, if reasons actually exist why a definite signification must be applied to the symbol in the one case, why do they not exist in another case, and in all cases? If any law exists in the case at all, it is a uniform one, for a law that does not possess uniformity is no law; otherwise, it would be an unintelligible revelation, and the only possible thing left for us to do would be to attempt to solve it like a riddle—guess it out. It would be as if the writer were to use words with every variety of meaning peculiarly his own attached, without informing the reader what signification to give them in a given instance. No man has a right thus to abuse written or spoken language; and we may take it for granted that the God of heaven would not make such an indiscriminate use of symbolical language when making a revelation to men. There is no other book the wide world around in which language is as carefully employed as in the Bible; and we can rest assured that when God gave this Revelation to Jesus Christ "to show unto his servants things which must shortly come to pass," he made choice of proper symbols whose meaning can be definitely evolved, provided we can but ascertain the great underlying principles upon which their original selection was based.
In the ordinary communication of our thoughts we employ arbitrary signs and sounds to which we have universally agreed to fix a definite meaning. Thus, our entire spoken language is made up of a great variety of sounds or words with which by long practise we have become familiar. We call a certain object a horse, not because there is any similarity between the sound and the animal designated, but because we have agreed that that sound shall represent that object. So, also, we have agreed that the characters h-o-r-s-e shall represent the same thing; and by the use of twenty-six characters, called the alphabet, placed together in various combinations, we are able to write our entire spoken language.
The incidents connected with the introduction of written language among a barbarous people are worthy of remark in this connection. That thought can be conveyed to persons at a distance by the use of certain cabalistic characters seems to them incredible, and when compelled to believe it, they look upon the person that can accomplish such wonders as embodying something supernatural. These things I mention merely to call attention to the fact that spoken and written language is a curious and wonderfully complicated affair. This is brought forcibly to our minds when we hear persons conversing in a foreign tongue, or when we pick up a book the characters of which are wholly unlike those of our own language. To us an English book is full of instinctive beauty, every letter or mark possessing a definite meaning that is instantly conveyed to our minds, because we have become familiar with them by diligent study and practise.
There are other ways of transferring thought besides the complicated system just mentioned—ways which are much more natural and simple. Thus, a simpler way to represent a certain object would be to draw a picture of it; or, better still, to represent a certain character or quality by exhibiting, not the object itself, but an analagous one whose peculiar character that property is; for examples: the quiet, peaceful, gentle disposition of a child, by a lamb; a man of cunning, artful, deceptive disposition, by a fox; or a cruel, bloodthirsty, vindictive tyrant, by a tiger, etc. This is hieroglyphical or symbolic language. This language takes precedence over every other for naturalness and simplicity, being common to a greater or less extent among all nations and intelligible to all.
Spoken language was undoubtedly a gift from God originally, while written language is probably a mere human invention. We are not to suppose that the first attempts to convey thought in writing would be by an alphabetical system, but by the symbolic, it being, as before stated, the most natural and within reach of the ordinary ingenuity of man. This is proved by the fact that the inscriptions on the ancient monuments of Egypt and the inscriptions of other nations of antiquity are of this character. It is also a fact worthy of notice that, four thousand years later, men of other countries and of other languages have, by much study and a careful comparison of the symbols, been able to decipher with accuracy those hierographical representations.[1] This of itself is sufficient to establish the point that definiteness can be attached to the use and the interpretation of carefully-selected symbols, when the principles that governed their original selection are discovered.
Footnote 1: [(return)]
The systems of hieroglyphical writing employed by various nations have, for the most part, remained unintelligible until a key of their interpretation was discovered. In 1799 M. Bouchard, a French captain of engineers, while digging intrenchments on the site of an old temple near the Rosetta mouth of the Nile, unearthed a black stone containing a trilingual inscription in hieroglyphics, demotic characters, and Greek. The last paragraph of the Greek inscription stated that two translations, one in the sacred and the other in the popular Egyptian language, would be found adjacent; hence this celebrated stone has afforded European scholars a key to the language and writing of the ancient Egyptians. The cuneiform writing of the Babylonians and Persians remained a mystery also until modern times, but great progress has now been made in the deciphering of thousands of inscribed clay tablets, cylinders, prisms, etc. The key to its interpretation is the celebrated inscription at Behistun, cut upon the face of a high rock three hundred feet above its base, and recording a portion of the history of Darius. It is written in the cuneiform characters, in three languages—Median, Persian, and Assyrian.
I do not wish to be understood as implying that the symbolical language of Scripture is identical with the hieroglyphics of ancient monuments. There may be different kinds of symbolic representations; but they are not arbitrary, as is spoken language, and can not be arbitrarily applied; a fixed law governs them all.
Now, the book of Revelation is made up of this symbolic language. It is not, however, confined to this book alone. There are many instances of it to be found elsewhere in the sacred volume, and in many cases it is explained by inspiration itself, thus giving us a reliable key to the whole. Joseph's dream of the eleven sheaves that made obeisance to his sheaf was of this description (Gen. 37:7, 8), and his eleven brethren were angered, because its meaning was apparent—that they should be humbled before him. Also, his dream of the sun, the moon, and the eleven stars (verses 9, 10) was understood to signify the subjection of the entire family unto him, which was actually fulfilled after Joseph's exaltation in Egypt. The chief butler's dream of the vine with three branches bearing grapes, which he took and pressed into the king's cup, was interpretated by Joseph as signifying the butler's restoration in three days to his former position of cup-bearer to the king; while the chief baker's dream of the three baskets upon his head, out of which the birds ate, was interpretated as signifying his execution in the same length of time. Gen. 40. Pharaoh's dream of the seven fat kine and the seven lean kine, also of the seven full ears and the seven thin ears, signified seven years of plenty and seven years of famine. Gen. 41.
Again, the four divisions of King Nebuchadnezzar's wonderful image was explained by Daniel as signifying four universal monarchies and the ten toes as signifying the ten minor kingdoms which grew out of the fourth; while the stone that was cut out of the mountain without human intervention he interpreted as signifying the divine kingdom of God. Dan. 2. The two-horned ram of Daniel's vision (chap. 8), according to the explanation of the angel, symbolized the Medo-Persian empire, its two horns signifying the two dynasties of allied kings that composed it. The he-goat signified the Greco-Macedonian empire; his great horn, its first mighty king; and the four horns that replaced the great one when broken represented four kings under whom the empire would eventually be divided into as many parts. In the Apocalypse itself we have a number of symbols divinely interpreted, "The seven stars are the angels of the seven churches." "The seven candle-sticks which thou sawest are the seven churches." "The ten horns which thou sawest are ten kings." "The waters which thou sawest ... are peoples, and multitudes, and nations, and tongues." "The woman which thou sawest is that great city which reigneth over the kings of the earth," etc.
It will be seen that the great underlying principle or law upon which symbolic language is based is ANALOGY. An object is chosen to represent not itself, but something of analagous character.
Webster defines symbol as follows: "The sign or representation of any moral thing by the images or properties of natural things. Thus, a lion is the symbol of courage; the lamb is the symbol of meekness or patience." Home, in his Introduction to the Study of the Bible, says: "By symbols we mean certain representative marks, rather than express pictures; or, if pictures, such as were at the time characters, and besides presenting to the eye the resemblance of a particular object, suggested a general idea to the mind, as when a horn was made to denote strength, an eye and scepter, majesty, and in numberless such instances; where the picture was not drawn to express merely the thing itself, but something else, which was, or was conceived to be, analagous to it." The main idea, then, as expressed in the foregoing definitions, is the representation of an object, not by a picture of itself, but by something analagous, such as the exhibition of moral qualities by images drawn from nature. But the use of symbols is not confined to the representation of moral subjects alone. Anything may be symbolized to which a corresponding analagous object can be found.
To establish the principle of analogy here laid down, it will be necessary to refer only to a few of the numerous examples of divinely interpreted symbols in the Scriptures. Any one can readily perceive the analogy between the seven fat kine of Pharaoh's dream and as many years of plenty; so, also, with the seven full, healthy ears that grew up on seven stalks. Likewise, the analogy between the seven thin kine and as many years of famine, and the seven thin, blasted ears that represented the same thing, is apparent. One fat kine or one full ear would symbolize one year of plenty, when crops were abundant; while seven would represent as many distinct seasons of prosperity, etc. Kine do not represent kine, but something analagous. The beasts of Daniel's visions do not represent animals like themselves, or a multitude of such animals, but something of analagous disposition. The analogy between a wild, ferocious beast, stamping upon or devouring everything within its reach, and a cruel, persecuting, tyrannical government is apparent. A horn does not signify a horn, but some great power, such as a dynasty of kings or rulers; and what the horn is to the animal in manifesting its desolating disposition, kings and rulers are to an empire in executing the persecuting or oppressive principles of the body politic. A pure, chaste virgin is used to symbolize the true church of God; whereas a corrupt harlot is chosen to represent an apostate church, and fornication her idolatrous worship.
Although this principle is worthy of further elucidation, yet enough has been said to firmly establish the point that symbolic language is founded upon analogy. It is also clear that, whenever we attach a literal signification to a symbolic object, we immediately destroy entirely its use as a symbol. So we may accept it as one established landmark in the interpretation of the Apocalypse, that every symbol, regardless of the department from which it is taken—whether from the material universe, the animal kingdom, human life or the heavenly realm—stands as the representative, not of itself, but of some other object of analagous character not found in the same department from which it is drawn.
This develops another important fact worthy of attention. If the great law of symbolic language is based upon analogy, it is clear to a demonstration that the symbols employed must be definitely applied. They can not be arbitrary, as the words composing our spoken language are. There is nothing in the nature of the thing to prevent our calling a horse an elephant, provided we had only agreed universally to adopt that designation of the animal referred to (arbitrary sounds can be arbitrarily applied); but we violate nature when we attempt to make a ferocious tiger the symbol of an innocent child, or represent a blood-thirsty tyrant by the symbol of a lamb. A disgusting, polluted harlot may be the proper symbol of an apostate church, but of the pure, holy church of God—never. A proper correspondence must be kept up. We must follow nature strictly.
Symbols are drawn from every department—from animate and inanimate creation, from animal life and human life, from the visible universe below and the heavenly world above, and also from some objects of fancy to which there is no corresponding object in existence, such as Daniel's four-headed beast, or the one in the Revelator's vision with seven heads and ten horns; but in the selection of the same a proper correspondence of quality is kept up. The symbols that are chosen to set forth the great spiritual affairs of the church are such as are in themselves nobler than those selected to describe the political affairs of kings and empires, because in the divine estimation the church is of infinitely greater importance and occupies a more honorable position than worldly kingdoms. Thus, a beautiful virgin bride is chosen to represent the church of God; whereas a great red dragon with seven heads and ten horns is chosen to symbolize the Pagan Roman empire. The glorious body of God's reformers is set forth under the symbol of an angel from heaven, with his face as the sun, his feet as pillars of fire, and a rainbow upon his head; whereas the Saracen warriors of Mahomet are locusts upon the earth, with stings of scorpions. The department of human and angelic life is chosen to set forth the spiritual affairs of the church, while the department of nature and of animal life represents the political affairs of nations. To this general rule, there is at least one exception. Certain things connected with God's chosen people under the old dispensation are considered proper symbols to represent similar things or events in the New Testament dispensation, without special regard to the department from which they are drawn. Thus, the temple, altar, incense, candlesticks, holy city, etc., of the former age, though not taken from the department of human or angelic life, are, nevertheless, clearly used to represent affairs of the church, the analogy in the case being apparent because of their former prominence as connected with the Lord's covenant people.
Again, when the symbol selected is that of a living, active, intelligent agent, it represents an analagous intelligent agent. Likewise, the actions of the former plainly denote analagous actions in the latter, and the effects produced by the actions of the symbolic agent signify analagous effects produced by the actions of the agent symbolized. To make it clearer: agents symbolize agents, actions symbolize actions, and effects symbolize effects. If this be not true—if agents can symbolize actions and effects as well as agents, or if actions can symbolize agents and effects—then all is an inextricable maze of confusion, and well may we repeat the words uttered by a certain minister to the writer, "The book should have been called Mystification, not Revelation."
The same principle of analogy is carried out in another particular. Whenever the enemies of God or destructive agents are intended, objects of a corresponding desolating character are chosen as their symbols; whereas the peaceful triumphs of the cross, as exhibited by God's chosen people, are described under symbols of an equally benign and gentle character. Thus, the anti-christian, persecuting power of Rome is described as a ferocious wild beast, stamping everything beneath its feet and spreading desolation on every side. The Vandal hordes of Northern barbarians, who, under Genseric overran the Western Roman empire early in the fifth century, are symbolized by a volcanic mountain cast into the sea and spreading its streams of molten lava in every direction. The fearful pest of Mohammedanism is a dense smoke issuing from the bottomless pit and darkening the heavens. The Saracens of Mahomet are swarms of locusts appearing upon the earth, with scorpion stings, tormenting men five months, or, prophetically, one hundred and fifty years. On the other hand, a church is a candle-stick; its pastor, a beautiful star; the whole church, a virgin bride; the glorious assembly of God's reformers, a rainbow angel, etc.
From the foregoing it will be seen that symbols are not words, but things, chosen because of some analagous resemblance to represent other things; and by a careful study of the nature of the symbols themselves we can ascertain where to look for their fulfilment. In the present work no attempt has been made to prove the interpretations given merely by the authority of learned names (for they can be arrayed on every side of a passage), but the nature of the symbols themselves has been developed; and the reader will be able to judge how nearly the known laws of symbolic language have been followed.
It will be necessary, however, to notice another exception to the rules given, although it can scarcely be said to form an exception—it rather proves the very position taken. Undoubtedly, there are some few objects whose nature forbids their symbolization, there being no object in existence of analagous character that can be chosen as their representative. God, evidently, can not be symbolized; for where is the individual in heaven or on earth that can stand as his representative? "To whom then will ye liken God? or what likeness will ye compare unto him?" Isa. 40:18. Man can not represent him, angels can not; for whenever they appear on the panoramic scene, they denote distinguished agencies among men. There may be certain symbols connected with his person, setting forth his divine attributes and proclaiming the eternal majesty of his name; but he himself is described as "One sitting upon a throne," before whom the created intelligences of earth and heaven fall down and worship unceasingly, but no symbol of Him is given. The same exception also applies to the person of Jesus, our Savior and Redeemer. While the human aspect of the Savior, as exhibited during the incarnation in his sacrificial death, may be properly symbolized by a lamb, as in [chap. V], there is no created intelligence in God's great universe that can be chosen to represent, in his true, essential divinity, Him who does not deem it robbery to claim equality with God. There may, likewise, be certain symbols connected with his person to give us at least a faint impression of his divine character and infinite majesty; yet when he appears upon the symbolic scene, he distinctly announces, "I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive forevermore." "He hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." So whenever the divine Christ appears on the symbolic scene, he comes in his own person, proclaiming his own name, and we need look for no symbol of him.
Upon the opening of the fifth seal, the souls of the martyrs are represented as crying unto God from the altar for the avenging of their blood on those who dwell on the earth. Where is there an object in all creation analagous to a disembodied spirit? None can be found. It is easy to give them an arbitrary name; therefore they appear in the Revelation under their own appropriate title, as "the souls of them that were slain." Chap. [6:9, 10], also [20:4].
This exception applies to every case where no corresponding object can be selected as a symbol. Where the nature of the subject forbids its symbolization, there the description must of necessity be literal, and all such objects appear under their own appropriate titles. Otherwise, we are to look upon the entire book of Revelation as a vast collection of symbols whose interpretation is to be found, not in the department from which they are taken, but in another, to which they bear a certain analagous resemblance.
Although not pertaining strictly to the subject of symbolic language, yet a word respecting the plan of the prophecy will be appropriate at this time. The prophetic events are not arranged after the ordinary plan of histories, narrating all the contemporaneous events in a given period, whether civil, religious, literary, scientific, or biographical, thus finishing up the history of that period; but it consists of a number of distinct themes running over the same ground. The proof of this assertion will appear as we proceed with the development of the prophecies.
May the wisdom of heaven direct us in the perusal of this wonderful book of Revelation, and may we at last be "accounted worthy to obtain that world," and the glorious privilege of rendering eternal praise to "Him that sitteth upon the throne," "upholding all things by the word of his power," "declaring the end from the beginning," and revealing his mighty works unto the children of men.
CHAPTER I.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
This book of the Revelation is frequently styled the Apocalypse, derived from the word by which it is designated in Greek. Jesus Christ having received it from God, its author, designed it for the future benefit of his church, and communicated it to his servants by the hand of the beloved apostle John. Its character is described by its title "Revelation," which signifies something revealed or made known; and its object was to "show unto his servants things which must shortly come to pass." This object of God's in delivering the Revelation to his church should be a sufficient refutation of the popular theory that this book is unintelligible, and its varied symbols wrapped in such deep mystery that their meaning can not be evolved; for it is not consonant with the supreme power and wisdom of the God-head to suppose that, in making a revelation to man, he would make the fatal mistake of clothing his language with a mystery that defies the intellect of mortals to unveil. It is said of the things herein revealed that they "must shortly come to pass," by which is meant not that they were all to be completely fulfilled within a short time, but that the series of special events predicted were soon to begin. Thus, we speak of a century or eternity as near at hand, by which we mean that the events of the period spoken of are about to commence, although the end of the series may be very far off.
But who are "his servants"? For whose benefit was the Revelation given? Surely it was for all those who become children of God by faith in Christ Jesus, from the beginning of the gospel dispensation when it was given, until the end of time; for a benediction is pronounced upon all those who read and hear its prophecies and "keep those things which are written therein." It was this promised blessing unto the earnest inquirers into the truths of Revelation that enabled the writer to decide to give these prophecies the consideration that is justly their due, and to recognize their infinite importance to the present church; "for the time is at hand" that will close the series of events herein predicted and usher in eternity. Every fulfilment of prophecy brings with it new duties, and enjoins fresh responsibilities upon the people of God; yea, "every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of Holy Writ." Daniel prophetically described some of the events contained also in the Apocalypse, but he was told to shut up the words and seal the book until the time of the end, when "many shall run to and fro, and knowledge shall be increased."
It has been a matter of conjecture as to who the angel or messenger was that Christ sent to deliver the prophecies to John. Some suppose it to have been Gabriel, because of his having been a chosen instrument to deliver similar prophecies to Daniel. Some think it was Elijah, he having been translated that he should not see death, and afterwards appearing on the mount of transfiguration. Others think it was one of the redeemed sons of earth; because afterward, when rejecting the worship John was about to tender him, he says, "See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God." Chaps. [19:10]; [22:9]. But we can not identify this messenger positively, as no definite information is given. To these revelations received John bore a faithful record of all things that he saw, implying the fact that they passed in vision before him and he beheld them as in a picture.
4. JOHN to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
5. And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
6. And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
7. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
The Apocalypse opens with the salutation of John to the seven churches in Asia, unto whom it was particularly addressed, and for whom special messages were prepared. There were other congregations of the church of God in Asia, or Asia Minor, besides the seven to whom the Revelation was sent, such as Colosse, Miletus, Troas, etc. Why only seven were addressed, we do not know, unless it be that the number seven is used, as elsewhere in the Sacred Volume, to denote fulness or completeness, being, as has been said, "a kind of memorial of the great facts of the first seven days of time which have divided all ages into cycles of weeks." So when we read of Christ's walking in the midst of the seven churches, we are to understand that he is in all the congregations of his people; and the ministers of the seven churches who are upheld by the Lord himself are representative, in one important sense at least, of the entire Christian ministry; for Christ has promised to be with them alway "even unto the end of the world." Mat. 28:20.
This salutation of John's is one of great beauty and splendor, setting forth, as it does, the divine attributes of the great Jehovah in a striking manner as he "which is, and which was, and which is to come," an expression embracing eternity and designating the eternal, unchangeable God. The seven spirits before his throne describe the third person in the Trinity, as will appear clearer hereafter, seven being used as a sacred or perfect number designating his dignity and excellence. Some have supposed that seven angelic spirits were here described; but it is not consistent with the honor due the God-head to suppose that created intelligences should be exalted to a plane of equality with the supreme Deity. Moreover, they would probably have been described as seven angels, and not as seven spirits.
Jesus Christ is mentioned next and more fully described, he being the direct author of the Revelation. He is "the first begotten of the dead, the prince of the kings of the earth," and the one "that loved us, and washed us from our sins in his own blood." The statement that Christ is the "first-begotten of the dead," is parallel to similar expressions in the Bible, where he is declared to be "the first-fruits of them that slept," "and the first-born from the dead." Though others had been restored to life before the resurrection of Christ, yet he was the first to rise with an immortal, glorified body. These expressions may also denote that Christ was the chief or central figure among all those who arose. But it was by virtue of his coming and of his victory over death that any were enabled to rise before his resurrection, as in the mind and purpose of God, who "calleth those things which be not as though they were" (Rom. 4:17), Christ was ordained to die and rise again, from the foundation of the world. He is the "prince of the kings of the earth" by virtue of his being exalted to the right hand of God, with "angels and authorities and powers being made subject unto him." 1 Pet. 3:22. "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Eph. 1:21.
"Unto him that loved us, and washed us from our sins in his own blood," describes the great atonement work of Jesus Christ, by which we are cleansed from all sin and made a royal, kingly priesthood unto God even in this world. Every soul that has received the blessed experience John here describes will be able to appreciate the unbounded rapture the beloved apostle felt in the contemplation of this wonderful theme of redemption that caused him to ascribe to God, its author, "glory and dominion forever and ever."
This Jesus is he who will come again, not in humiliation and suffering, but in glory and honor; not as a Lamb to shed his blood for the sins of the world, but as the Lion of the tribe of Juda, with infinite power and majesty, causing all the kindreds of earth to wail because of him. The blasphemous Jews, who clamored for his crucifixion; Pilate, who delivered him up; and the Roman soldiery, who drove the nails and pierced his side, producing a death of greatest ignominy—all will see him when he comes. But while the proud enemies of God and the cruel oppressors of his saints are overwhelmed with terror at the sight of His person, the saints of all ages will shout for joy, saying, "Even so. Amen." "The judgments of the Lord are true and righteous altogether." In the face of this awful truth, how dare men assert that the second advent will usher in a thousand years of peace and tranquility, during which time the wicked will lie in their graves, when God's word declares that every eye shall see him when he comes?
The present description of Christ closes with the statement that he is the Alpha and the Omega, which, being the first and last letters of the Greek alphabet, mean the same as "the beginning and the ending"; while the whole concludes with the statement that he is the one "which is, and which was, and which is to come, the Almighty"—which is the same as the description given of God in verse 4. Nothing in addition to this could be ascribed to Christ. Every attribute with which the Deity himself is invested is here ascribed to Jesus Christ. If our Savior is anything more than this description declares him to be, it is beyond the reach of our finite minds to comprehend. The sacred writers everywhere speak of him as a being worthy of worship and praise; and this fact, taken in connection with the universal proneness of men to take the honor from God and to give it to those who are no gods, is a convincing proof that Christ is God and, as such, is worthy of all honor and praise; and nowhere is there given in regard to Christ a warning caution such as John received from the angel at whose feet he fell to worship—"See thou do it not ... worship God."
9. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
11. Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
At the time the Revelation was given, John was a prisoner in the Isle of Patmos (now called Patmo or Patino), a small, desolate, rocky island in the Aegean sea, near the coast of Asia Minor, its greatest length from north to south being about ten miles, and its greatest breadth six. To this lonely place, according to Jerome and others, John was exiled during the reign of the tyrant Domitian, in A.D. 95. The reason of his banishment is given—"For the word of God, and for the testimony of Jesus Christ." Having confined him to this barren spot, the emperor no doubt thought he had effectually cleared the world of this preacher of righteousness. Doubtless the persecutors of John Bunyan[2] thought the same when they had him shut up in Bedford jail. But when men think the truth is dead and buried out of sight, God suddenly gives it a resurrection with thirty-fold greater glory. It was so in this case. The giving of the book of Revelation—the writing on this spot of the history of the church in advance—has changed the name of this rocky island from deepest infamy to one of sacred interest and holy recollections. The death of Domitian occurred in A.D. 96, and his successor, the humane Nerva, recalled those who had been exiled because of their faithfulness to Christianity; and John returned to Ephesus, where he spent the remainder of his days, dying a natural death at the advanced age of about one hundred years.
Footnote 2: [(return)]
John Bunyan (1628-1688) was a Puritan. After the restoration of the Stuarts to the throne, at the close of the English Revolution and the failure of the Commonwealth, he was imprisoned for twelve years "on account of non-conformity to the established worship." It was during this dreary confinement that he wrote his "Pilgrim's Progress," the most admirable allegory in English literature.
The humble manner in which John speaks of himself is affectionate. He does not represent himself to the churches as some great apostle or prophet, but as "your brother and companion in tribulation," a sharer with them in the trials and the persecutions that they were all called upon to endure. He also testified that he was "in the kingdom and patience of Christ," of which we will speak more hereafter.
It was on the first day of the week, or the Lord's day, that the vision recorded in this chapter was given John, while he was "in the Spirit," or under the influence of the spirit of prophecy. He was commanded to write in a book the things that he saw and to send it unto the seven churches of Asia. It is important to bear in mind the fact that these visions are things that John saw, all the actors and events passing before him as a moving panorama—the most stupendous scene that human eyes have ever beheld, containing the future political history of various nations and kingdoms and also the history of the church in her different phases from the beginning until the final consummation. Of the seven churches we will speak more particularly hereafter.
12. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
13. And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15. And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.
17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18. I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
The hieroglyphic, or symbolic, characters now begin. Turning in the direction from which the voice came, John saw seven beautiful candle-sticks and standing in their midst, a personage whose appearance was inexpressibly glorious. John had recognized the voice of Christ announcing "I am the first and the last," but he was not prepared for the sight that met his gaze when he turned and found himself in the immediate presence of his August Majesty, the Son of God. A human form was there, but clothed in such vestments as proclaimed God; and no wonder mortality was overwhelmed when ushered into the presence of the uncreated Deity—he whose feet glowed as brass in a furnace, whose eyes were as a flame of fire, and whose voice was as the sound of many waters. Any man would have fallen as dead before such a personage as is here described. Men may talk atheism, but it is the atheism of the lips and of a coward heart, an atheism that would flee appalled before the burning footsteps of the Deity, and the irresistible conclusion would be, "It is God himself."
John was not left in doubt regarding the identity of this personage; for, laying his hand upon the prostrate form of the apostle, he said, "Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell and of death." The ever-living One entered death's domains and permitted himself to be bound with chains; but at his pleasure he broke them asunder, conquered death, and rose triumphant, carrying with him the keys of hell and of death; and he has ascended on high, alive forevermore; and at his voice all the dead will arise at his appearing, for the grave can no longer hold its victims.
This vision settles an important fact—that when Christ appears upon the panoramic scene, he comes in his own person, and not in the character of a created substitute. There may be symbols connected with his person—the sword of his mouth may signify vengeance upon his enemies; his eyes as a flame of fire, superior intelligence and penetrating vision, etc.—but he distinctly announces himself to be the Christ of God. There is no creature in the universe that could personate "him that liveth, and was dead, but is alive forevermore."
19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
Here John received a special commission to write the things of the future that were to be given, the things that were then taking place, and also certain events which had come under his personal observation during his life-time, and which were also included in the symbolic visions, thus covering the entire gospel dispensation.
The special symbols employed in this introductory vision are here explained by Christ himself, thus leaving us in no doubt whatever. A star is a fit symbol of the position of a Christian minister—set in the church to give the light of the gospel of Jesus Christ to the world; while a candle-stick fitly represents the congregation working with him and sustaining him in his position. The special power of Christ—symbolized by his right hand—is manifested in upholding his ministers, while he walks in the midst of his churches, ready with the sword of his mouth to defend them from the attacks of their adversaries and to prove their constant Guardian and Protector.
CHAPTER II.
Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
2. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
3. And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.
4. Nevertheless I have somewhat against thee, because thou hast left thy first love.
5. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
6. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
7. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
The special messages to the seven churches of Asia Minor are not of such thrilling interest as are the symbolic visions of the remainder of the book, yet we can learn many beneficial lessons from the various experiences of these congregations.
At the time the Revelation was given, Ephesus was the chief capital of Proconsular Asia and its pride and glory. It was also that country's chief mart of idolatry, containing, as it did, the magnificent temple of Diana, which is reckoned as one of the seven wonders of the world. This temple, according to the disclosures of modern excavations, was four hundred and eighteen feet in length, and two hundred and thirty-nine in width, with one hundred beautiful external pillars of Parian marble, each a single shaft about fifty-six feet high. The city was proud of the title it had received, "Servant of the Goddess," and even the Roman emperors vied with wealthy natives in lavishing gifts to her. One of the latter, named Vibius Salutaris, presented a large quantity of gold and silver images to be carried annually in procession.
In this proud, wealthy, idolatrous city the apostle Paul planted a Christian church, and the great inroads the gospel made into the prevalent system of idolatry is shown by one circumstance mentioned in the Book of Acts. "And many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed." Acts 19:18-20. Fifty thousand pieces of silver would be equal to ten thousand dollars' worth, or, according to some estimates, six times that amount. But ten thousand dollars' worth of books on incantation and magic alone destroyed, considering the scarcity of books in that day, shows the wondrous extent to which the gospel had been accepted. This was made the occasion of a great tumult in the city, when one, Demetrius, seeing that the prestige of Diana was diminishing, stirred up the people of the city against Paul and his companions, and cried vehemently, "Great is Diana of the Ephesians!" The souvenir silver shrines and images of this goddess, which had been in such demand by the multitudes of people constantly visiting the city, were no longer sought for when the knowledge of the one true God was made known; and well might Demetrius and his fellow-craftsmen be alarmed as their means of wealth disappeared.
The spiritual condition of this church in Paul's time is worthy of notice; for it presents a striking contrast with its condition at the time when the special message of the Revelation was addressed to it. Paul in his epistle to the Ephesians taught them the glorious doctrine of entire sanctification (chap. 5:25-27), and they had received the experience; for he gives them the express command, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Chap. 4:30. And again, "After that ye believed, ye were sealed with that holy Spirit of promise." Chap. 1:13. Their ministers, also, had been placed in their position by authority of the Holy Ghost, and were commanded to feed the flock. See Acts 20:28. When this was their heavenly experience, their "first works" of patience, love, and perseverance, were acceptable unto Christ; but it was not their present condition. A sad declension had taken place; therefore the declaration, "I have somewhat against thee, because thou hast left thy first love." This was no mere human estimate placed upon their piety, but it was their condition as Christ himself knew it to be. He "who walketh in the midst of the seven golden candlesticks," and knoweth the hearts of all men, declared they had fallen, and commanded them to repent and to do the first works. How sad that a congregation which had one time enjoyed the fulness of God's favor should fall from grace and be threatened with destruction by the Lord himself! But there is one consolation to be obtained from the experience of this church, and that is, that even if persons have enjoyed an experience of pardon and of sanctification and have lost it, there is a possibility of their recovering the favor of God, provided they "repent, and do the first works."
But Christ, who in chapter [1:5] is said to be "the faithful witness," will not overlook anything that is good, nor censure a congregation unjustly. He finds in this church one fact worthy of commendation—their abhorrence of the deeds of the Nicolaitans. The infamous practises attributed to this party are promiscuous sexual intercourse and the eating of things sacrificed to idols. It is said to have derived its name from Nicolas, a proselyte of Antioch, who was one of the seven deacons appointed by the church at Jerusalem, Acts 6:5. But there is no satisfactory evidence that Nicolas was its founder; and it is the belief of many, that the sect attributed their origin to him simply to gain the prestige of his name. However, its mention in this connection is sufficient proof that at this time those corrupt principles had been widely promulgated.
The letter closes with an admonition and a promise—an admonition to give heed to the things uttered by the Spirit, and a promise of everlasting life to the overcomer. This shows that Christ does not approve or condemn indiscriminately. If the great mass of professors continue in their backslidden condition, the individual that gives heed to God's Word and is made an overcomer will have a right to "the tree of life, which is in the midst of the paradise of God."
What, may we ask, has been the fate of this church against which Christ uttered the threat of removal? There is no proof that they gave heed to the exhortation to repent, and the candle-stick has long since been taken away. Not a vestige of a church remains to mark the site of this once important congregation; nay, the city itself is no more, the stork, the jackal, and a few miserable Turkish huts alone remaining on the site of this once proud metropolis where thousands congregated and cried, "Great is Diana of the Ephesians!"
8. And unto the angel of the church in Smyrna write; These things saith the first and the last which was dead, and is alive;
9. I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.
10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.
11. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.
Smyrna was situated on a bay of the Aegean Sea, its beautiful harbor rendering it from time immemorial one of the most important commercial cities of Asia Minor. History does not inform us when the gospel was first introduced in this city; but at a very early date a large congregation existed there, with the venerable Polycarp as its pastor. He suffered death by martyrdom under the reign of Marcus Aurelius about A.D. 167.
In each of the seven letters to the churches Christ introduces himself by some appellation significant of the character he assumes toward them. In this he styles himself "the first and the last, which was dead, and is alive," a fact very important for that congregation to remember during the great seasons of persecution and oppression through which they were to be called to pass.
Against this church Christ has no words of condemnation to utter; all is encouragement and promise. Their condition of poverty is mentioned. It is probable that this very poverty arose because of their accepting Christianity and taking joyfully the spoiling of their goods; for it is a well-known fact that, when individuals embrace Christianity in an idolatrous land, they are disinherited by parents, cast out by relatives, and denied public employment. Even the community refuses to associate with them or to render them assistance in any form. Their means of subsistence is thus cut off, and they are harassed in every possible manner. Perhaps this is the very trial of poverty the church of Smyrna passed through; but Christ declares that they are rich: yea, God hath "chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him." Jas. 2:5. Their enemies may think that they have reduced them to a condition of wretchedness, but in this the persecutors are mistaken. God says the righteous are rich. A certain writer has remarked, "There is many a rich poor man, and many a poor rich man."
The blasphemy of opposing, self-styled Jews is next mentioned. In all probability the term Jew is applied in its spiritual sense. Paul declares that "he is not a Jew which is one outwardly ... but he is a Jew which is one inwardly" (Rom. 2:28, 29), and that "if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. These persons professed to belong to the true "Israel of God" (Gal. 6:16), but they were without salvation; and the Smyrnaen church would not recognize them as belonging to the congregation, and therefore the only name that could be applied to them was "the synagogue of Satan." Had they been tolerated in the assembly of the righteous, Christ would have condemned or rebuked the church for not performing their duty, the same as he did the churches of Pergamos and Thyatira.
Great persecutions for the church of Smyrna are predicted; but he "which was dead, and is alive forevermore," having passed through the ordeal of suffering and death himself, stands in a position to speak words of comfort and consolation, assuring them in the strongest terms that, although wicked men and the devil may cast them into prison and persecute them unto the death, yet "he that overcometh shall not be hurt of the second death." The overcomers are of the number of those who, having had "part in the first resurrection, on such the second death hath no power." Chap. [20:6]. The ten days doubtless are prophetic time (which will be explained later) and signify ten years, which was probably fulfilled in the terrible persecution that began under the reign of Diocletian, and continued ten years, or from A.D. 302 to 312.
The subsequent history of Smyrna has been different from that of Ephesus, in that it has retained its name and importance until the present day, being the greatest commercial city in the Levant. It has a population of more than two hundred thousand, several thousand of whom belong to the Greek and Armenian churches. The light there has become dimmed, but let us pray that God will soon remember the faith and perseverance of his ancient servants and again trim the lamps that once shone so brightly.
12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;
13. I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.
15. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.
16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.
Pergamos was a city of considerable importance, the ancient metropolis of the province of Mysia and the residence of the Attalian kings.
The description here given of Christ is in accordance with the character of the church addressed and the work he found necessary to perform in it. They are said to be located "where Satan's seat is." Pergamos was a city reputed to be "sacred to the gods" and was one of the headquarters of idolatry. There are numerous such cities now among the Hindoos and other idolatrous nations. These cities are regarded with peculiar veneration and sanctity, and they contain the most honored temples. In the midst of such surroundings the influences against Christianity would be very great.
The congregation is commended because of its loyalty and steadfastness during a period of persecution in which Antipas was slain. When this persecution occurred, we are not informed; and as to the identity of Antipas, we are also left in uncertainty. Some suppose him to have been the elder of the church.
Christ censures them severely, however, for tolerating persons in their midst who held the doctrine of Balaam and the pernicious sentiments of the Nicolaitans, and he threatens to fight against them with the sword of his mouth unless they repent. The doctrine of Balaam is partly explained—he "taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." When Balak desired Balaam to pronounce a curse against Israel, God by various means miraculously prevented Balaam's doing so; but Balaam craftily instructed Balak to make use of the women of Moab to seduce the men of Israel to sacrifice to their idols and to indulge in the licentious accompaniments to such idolatry. In many places in heathen countries to-day vile women are attached to the temples of the gods, and at certain stated feasts licentiousness becomes a sanctioned part of the religious celebration. Balaam's plan was successful. God was displeased with Israel, and because of this fornication there fell in one day twenty-four thousand. For a full account see Num. 22-25; 31:13-17.
It would appear that the doctrine of Balaam and the doctrine of the Nicolaitans were classed as two different heresies; but the corrupt tenets of the latter were identical with those of the former, and the probable meaning is, "As the Hebrews had Balaamites among them; so, likewise, you have among you the Nicolaitans teaching the same pernicious doctrines." It is also a singular fact that the Hebrew signification of Balaam and the Greek of Nicolas is the same—"subduer of the people." Thus the doctrine of Balaam would stand as a representation of the principles taught by the Nicolaitans.
The letter to this church also closes with an exhortation and a promise. Hidden manna and a white stone in which is inscribed a new name are rewarded the overcomer. The interpretations of this white stone have been various, but the difficulty seems to lie in determining which ancient custom is meant. The most satisfactory to my mind is that contained in the following account by Mr. Blunt:
"In primitive times, when traveling was rendered difficult from want of places of public entertainment, hospitality was exercised by private individuals to a very great extent, of which, indeed, we find frequent traces in all history, and in none more than in the Old Testament. Persons who partook of this hospitality, and those who practised it, frequently contracted habits of friendship and regard for each other, and it became a well-established custom among the Greeks and Romans to provide their guests with some particular mark, which was handed down from father to son, and insured hospitality and kind treatment whenever it was presented. This mark was usually a small stone or pebble, cut in halves, upon each of which the host and the guest mutually inscribed their names, and then interchanged with each other. The production of these stones was quite sufficient to insure friendship for themselves or descendants whenever they traveled again in the same direction; while it is evident that these stones required to be privately kept, and the names written upon them carefully concealed, lest others should obtain the privileges instead of the persons for whom they were intended." So those who have obtained salvation and are overcomers through the blood have received the sure pledge of Christ's eternal friendship (which those who know not God can not receive) and are invited to partake of all of his hospitalities, even to "eat of the hidden manna," which is experienced by the truly sanctified.
18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;
19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
21. And I gave her space to repent of her fornication; and she repented not.
22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
23. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
25. But that which ye have already hold fast till I come.
26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
28. And I will give him the morning star.
29. He that hath an ear, let him hear what the Spirit saith unto the churches.
To this congregation Christ manifests himself in the character of him "who hath his eyes like unto a flame of fire, and his feet like fine brass," denoting the fact that he is the great discerner of all hearts and that he is able to render unto every man according to his deeds. Whether the expression, "his feet like fine brass," has any particular signification, I am unable to say.
This letter opens with a commendation of the works, the charity, the service, and the faith of this church. In these things they had made considerable advancement. Nevertheless, Christ had something against them, because they had suffered "that woman Jezebel" to teach false doctrines and to seduce the servants of Christ to compromise with idolatry and to commit fornication. It is improbable that Jezebel was her real name; but she was a Jezebel in character, named in this letter after King Ahab's wicked wife, who killed the Lord's prophets, seduced her husband into idolatry, and fed the priests of Baal at her own table. Some have supposed that this appellation designated a number or class of people teaching these doctrines; but the manner in which "her children," or disciples, are spoken of would seem rather to point out a particular woman—one who was a leader and the chief instrument of mischief.
The long-suffering of Christ had been manifested in this case. He had given her an opportunity to repent of her evil deeds, but she would not. Now he declares that he will cause his judgments to descend upon her and her followers. By casting her into a bed is doubtless meant that he would bring her down upon a bed of sickness and pain and thus make her a most distressing object. Her partners in sin were to suffer "great tribulation," and "her children," or disciples, he would kill with death, or deadly pestilence. Thus would this whole corrupt party be visited with divine judgments according to their works; while their great pretensions to wisdom and discernment, "as they speak," or as they term it, will be shown to be nothing but the "depths of Satan."
The frequent references to these gross sins in the letters to the churches may seem a little strange to us in the altered circumstances of society in which we live; but when we consider the tone of public sentiment and the prevalence of idolatry at that time, it will be seen that the lapse into these sins was very easy. Some compromised with the heathen by joining in their idolatrous feasts, maintaining that the meat was not affected one way or the other, and this proved but a stepping-stone to the licentious principles and the corrupt practises of those with whom they thus associated.
The remainder of this letter is full of encouragement to the faithful. The only burden Christ placed upon them was a severe censure because they tolerated that abominable party in their midst. They were exhorted to continue faithful and were promised power over the nations. These they should rule with a rod of iron, the same as Christ, who received this power from his Father. The law, or rod, with which Christ, and his people with him, as kings and priests, rule the nations is the word of God, the most unyielding law, based upon the greatest authority, ever written. "Let the saints be joyful in glory ... let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written: this honor have all his saints." Psa. 149:5-9.
CHAPTER III.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.
2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.
3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
5. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
6. He that hath an ear, let him hear what the Spirit saith unto the churches.
Sardis was one of the chief cities of western Asia Minor. It was beautifully situated on the river Pactolus, in the middle Hermus valley, at the foot of Mount Tmolus, and was once the capital of the kingdom of Lydia, the place of residence of Croesus and other Lydian kings. It was a city of great opulence and splendor, and "distinguished for the voluptuous and debauched manners of its inhabitants."
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.
Philadelphia was once a large and powerful city, and it continued thus until later times. Prior to the time the Revelation was written, it had suffered severely from repeated earthquakes, which caused it to be almost deserted by its inhabitants. Subsequently, however, it recovered and became a prosperous, influential city.
The character Christ assumes toward this church is that of the Holy and True—one who will justly reward them for their patience and perseverance—and by virtue of his possessing the key of David (a symbol of power and authority), he is able to place before them an open door which no man can shut.
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."
CHAPTER IV.
After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.
2. And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
3. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
4. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
5. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of 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."
CHAPTER V.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of 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.
CHAPTER VI.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.
2. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
We have now reached the point where the thrilling interest of this book commences. With the opening of the seals of the book of God's purposes we have the prophecies of the future, the unfolding of the events to be, described under appropriate symbols. The contents of six seals are contained in this and the following chapter, while the seventh occupies the remainder of the volume.
A word relative to the plan of the prophecies will be appropriate at this time. I will again state what will be made very clear hereafter—that the events are narrated by series, and not by centuries. A particular theme is taken up and carried through to its completion, then the narrative returns and another subject is traced to its end. Thus, the entire book consists of a number of distinct parallel series covering the same ground.
Upon the opening of the first seal, John is summoned as with a voice of thunder by one of the living creatures to draw near; and the object that meets his vision is a white horse with its rider. The symbol is that of a victorious warrior, being drawn from the civil and military life of the Romans. The symbol is one of dignity. It does not consist of some inanimate object such as a mountain, a sea, or a river, neither is it a wild ferocious beast; but it is that of a living, active, intelligent being, and he, as denoted by various insignia, a conqueror. He rides a white horse, such as victors used in triumphal procession; his bow and crown are also symbols of victory. He goes forth conquering and to conquer, or to make conquests.
This symbol is a faithful representation of the early triumphs of Christianity in its aggressive conflict with the huge systems of error with which it had to contend. Some have supposed that the rider represented Jesus Christ; but this can not be, for many reasons, two of which I will give. First. Christ always appears on the symbolic stage in his own character, unrepresented by another, for the reason, as before stated, that there is no creature that can analagously represent Him who claims equality with God. Not one name or attribute peculiar to him is mentioned in the description. Second. There are four horsemen brought to view in this chapter, and the symbols all being drawn from the same department, must have the same general application. If the first horseman symbolizes a definite personage, so do the remaining three; but we should have great difficulty in identifying the last three, giving them an individual application.
Others make the first horseman a symbol of the gospel itself, but the gospel is not a living, active, intelligent agent, such as the symbol evidently is, but is only a system of the revealed truth. All congruity and appropriateness in the comparison is lacking.
But let us give this symbol further consideration. It is not enough that its interpretation alone be given, but the reader is justly entitled to a knowledge of the process by which we arrive at the truth. In the first place, we have a symbol of great dignity and excellence, and we must look for an object of corresponding character. The symbol is that of a living agent, and consequently, we must look for its fulfillment in an active, intelligent agent. The purity, or whiteness, of the horse on which the rider was seated would indicate an agency of mild, beneficent character. Finally, the symbol is drawn, as before stated, from the civil and military life of the Romans. Now, according to the laws of symbolic language, a symbol never represents an object like itself, but an analagous one in another department. A wild beast does not represent a wild beast, but something of analagous character. Seven fat and seven lean kine do not represent kine like themselves, but something analagous—seven years of plenty and as many of famine. There are only two great series of events described in the Revelation—the history of ecclesiastical events and the political history of certain nations. The present symbol is drawn from one of these departments—the political or the civil life of the Romans; and leaving the latter department to find its signification in another department, we have no place to go except into the department of ecclesiastical affairs. Entering, therefore, the spiritual realm, and looking about us for an object that perfectly meets every requirement of the symbol, we find it in the humble ministers of Christ, who boldly went forth in obedience to the divine command to extend the peaceful triumphs of the cross and to carry the gospel of the kingdom of God "into all the world." Mark 16:15-18; Mat. 28:19, 20. This succession of faithful, holy, devoted men is worthy of a place in Apocalyptic vision. They went forth "conquering and to conquer"; and the victories they gained were such as the world never witnessed before. Worthy are they to wear a victor's crown, for they have "fought a good fight."
Because of its connection with events following, it is necessary for us to consider the divine position of these first ministers of the church. Their equality is clearly taught in the New Testament. Christ gave them the express command, "Be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren." Mat. 23:8. When two of the disciples manifested a desire to gain preeminence over their brethren and their aspirations displeased the ten, Christ said to them all, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you." Mat. 20:25, 26. Thus a perfect standard of equality in the ministry is lifted up. The beloved apostle, the writer of the Revelation, when addressing the elders of the seven churches of Asia in particular, humbly and affectionately represented himself as their "brother and companion in tribulation." Rev. 1:9.
I will now adduce the testimony of several creditable historians, who are compelled to admit the humble equality of the New Testament ministry, notwithstanding the fact that some of them belonged to churches containing a very unequal ministry.
Mosheim says: "The rulers of the church were called their presbyters or bishops, which two titles are, in the New Testament, undoubtedly applied to the same order of men.... Let no one confound the bishops of this primitive and golden period of the church, with those of whom we read in the following ages. For, though they were both distinguished by the same name, yet they differed extremely, and that in many respects." Vol. I, p. 99.
This fact is now admitted by nearly all denominations, even Episcopalians. In the work entitled "Episcopacy Tested by Scripture," published by the Protestant Episcopal Tract Society, New York, the author, one of their able advocates, makes the following admission concerning the title bishop in the New Testament, "that the name is there given to the middle order or presbyters; and all that we read in the New Testament concerning bishops, including of course the words overseer and oversight, which have the same derivation, is to be regarded as pertaining to that middle grade"—the presbyters or elders. Page 12.
The noted historian Waddington, also an Episcopalian, makes the same admission in the following words: "It is also true that in the earliest government of the first Christian society, that of Jerusalem, not the elders only, but the 'whole church' were associated with the apostles; and it is even certain that the terms bishop and elder or presbyter were, in the first instances, and for a short period, sometimes used synomously, and indiscriminately applied to the same order in the ministry." Church History, Part I, p. 41. The italicizing is mine.
The well-known historian Milman, also an Episcopalian, in his History of Christianity, says, "The earliest Christian communities appear to have been ruled and represented, in the absence of the apostle who was their first founder, by their elders, who are likewise called bishops, or overseers of the church." Page 194.
Kurtz, in his Church History, says: "To aid them in their work, or to supply their places in their absence (Acts 14:23), the apostles ordained rulers in every church, who bore the common name of elders from their dignity, and of bishops from the nature of their office. That originally the elders were the same as the bishops, we gather with absolute certainty from the statements of the New Testament and of Clement of Rome, a disciple of the apostles. (See his first epistle to the Corinthians, Chaps. 42, 44:52.) 1. The presbyters are expressly called bishops—compare [the Greek especially] Acts 20:17 with verse 28, and Titus 1:5 with verse 7. 2. The office of presbyter is described as next to and highest after that of apostle (Acts 15:6, 22). Similarly, the elders are represented as those to whom alone the rule, the teaching and the care of the church is entrusted (1 Tim. 5:17; 1 Pet. 5:1, etc.).... In [several] passages of the New Testament and of Clement we read of many bishops in one and the same church. In the face of such indubitable evidence, it is difficult to account for the pertinacity with which Romish and Anglican theologians insist that these two offices had from the first been different in name and functions.... Even Jerome, Augustine, Urban II. (1091) and Petrus Lombardus admit that originally the two had been identical. It was reserved for the Council of Trent to convert this truth into a heresy." Pages 67, 68. Chrysostom, Theodoret, and others also admitted the same.
Many similar historical testimonies now lying before me to the humble equality of the New Testament ministry could be added; but lest the reader become weary, I will conclude with the following beautiful description from D'Aubigne in his noted History of the Reformation: "The church was in the beginning a community of brethren, guided by a few of the brethren." Again, "All Christians were priests of the living God, with humble pastors as their guides." Vol. I, pp. 35, 50.
With this description of the early ministers of Christ, who went forth under the symbol of the first horseman to disciple all nations, we have the events pertaining to the early history of the church, laid before us; until the opening of the second seal brings us to another important phase of its history.
3. And when he had opened the second seal, I heard the second beast say, Come and see.
4. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.
The symbol of this seal is that of a rider going forth on a red horse armed with a great sword with which to take peace from the earth and to kill. It is drawn from the same source as that of the preceding one, but differing greatly in the character of the horseman and the object of his mission. The symbol is one of great dignity—a living, intelligent agent—drawn from civil and military life. For the same reason as given before, we must go out of the department of civil life into the history of religious affairs to find its fulfilment.
Notice, also, the peculiar characteristics of this horseman and wherein he differs from that of the first seal. The color of the horse is red, denoting something very different from the peace, purity, and benignity of the white. Instead of gaining glorious spiritual conquests and triumphs, like him of the first seal, he was to take peace from the earth. In the place of a victor's crown, he possesses "a great sword" with which to kill, denoting an agent of great destruction.
Where shall we look in the history of religious affairs to find the object that meets the requirements of this symbol? Who were the active, intelligent agents that appeared as the great opposers of the establishment of Christianity by the rider of the white horse? We find the answer undoubtedly in the propagators of the Pagan religions. As soon as Christianity began to gain a foothold in the Roman Empire, the priests and supporters of Paganism were exasperated to the last degree, and they determined to crush out the Christian religion. An example of Pagan opposition is found in the nineteenth chapter of Acts, where it is recorded that the preaching of the gospel so stirred the people of Ephesus that they were filled with wrath and for the space of about two hours cried out, saying, "Great is Diana of the Ephesians!" This great conflict between Christianity and Paganism will be more fully described under other symbols in a subsequent chapter, therefore I will make this description brief.
The destruction of life brought about by this rider of the red horse doubtless signifies the great slaughter of the Christians at the hands of the Pagans. During ten seasons of severe persecution, which occurred under the reigns of the emperors Nero, Domitian, Trajan, Marcus Aurelius, Septimus Severus, Maximus, Decius, Gallus, Valerian, and Diocletian, the Christians suffered every indignity that their relentless persecutors could heap upon them. They had their eyes burned out with red-hot irons; they were dragged about with ropes until life was extinct; they were beheaded, stoned to death, crucified, thrown to wild beasts, burned at the stake; yet "they overcame by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death." Chap. [12:11].
It may appear at first that taking the rider of the horse as a symbolic agent but the killing which he effected as literal, is an inconsistency and a variation from the laws of symbolic language; but such is not necessarily the case. One principle laid down in the beginning was, that the description of an object or event must necessarily be literal when no symbolic object could be found to analagously represent it. The destruction of human life could not well be represented symbolically, there being no destruction analagous to it whose meaning would be obvious; hence it must appear as a literal description. This is proved by many texts in the Revelation that will admit of no other application; such as verses [9-11] of this chapter; chapter [13:10]; [17:6]; etc.
But the literal destruction of life may be chosen as a symbol to represent a destruction to which it is plainly analagous; such as the destruction of spiritual life, the overthrow of the civil or ecclesiastical institutions of society, etc. That it is sometimes employed thus as a symbol will be shown clearly in subsequent chapters. Hence, in every instance where killing men is the work of a symbolic agent, the context, or general series of events with which it is connected, must determine whether the literal or symbolical signification is intended. In the present prophecy under consideration it is much more consistent to give it the literal application; for the devotees of Paganism did not destroy the spiritual life of the church, which would be an analagous killing; neither did they succeed in overthrowing the structure of Christianity.
5. And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.
6. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.
This symbol is also that of a horseman, differing from the preceding ones only in his characteristics. He is seated upon a black horse, denoting something dark or appalling in its nature, the very opposite of that of the first seal. He possesses no bow nor crown, but instead he has a pair of balances in his hand for weighing food. This he deals out only at exorbitant prices—"a measure of wheat for a penny, and three measures of barley for a penny." The penny, or denarius, is equal to about fifteen cents of our money, and was the ordinary wages of a day laborer. In the parable of our Lord recorded in Mat. 20, the householder is represented as hiring laborers for a penny a day to labor in his vineyard. The measure, or choenix, of wheat was the usual daily allowance of food for a man. So according to the rate given, it would require a day's labor to supply food sufficient for one man, which shows an enormous price placed upon these necessaries of life. In ordinary times the penny would procure about twenty measures of wheat instead of one, and fifty or sixty measures of barley instead of three. Surely this represents famine prices.
The expression "see thou hurt not the oil and the wine" seems to have some direct connection with the exorbitant schedule of food rates. The following facts of history, as recorded by Lord, will serve to make the matter clear: "The taxes required in the Roman empire, to sustain the court and civil service, the army and desolating wars, and the hungry brood of office-holders, as well as to provide largesses to the soldiers, were excessive in the extreme, so as to prove an almost insupportable burden to the people. The ordinary and economical expenses of the government were great; but when we take into view that during a period of seventy-two years previous to Diocletian, there were twenty-six individuals who held the imperial crown, besides a great number of unsuccessful aspirants, and that each of these must secure the favor of the army and the people by large donations of money, we may well conceive that the taxes and exactions laid to raise the needed amount must have proved a crushing burden. They were so great as sometimes to strip men of their wealth and reduce them to poverty. These were laid upon everything that could be brought into service. Nothing was too insignificant to escape.... The taxes might be paid in money, or in produce, grain, fruit, oil, or whatever else it might be;... The exactions were so excessive that the people were led to avoid them in every possible mode, as men always will under such circumstances." Once in fifteen years, a Roman indiction, an assessor would go round to levy upon the products of the soil, and the assessment was made according to the amount of the yield. One method adopted to secure a lower assessment at this time was that of mutilating their fruit trees and vines. We find among the Roman laws severe enactments against such as "feign poverty, or cut a vine, or stint the fruit of a tree" in order to avoid a fair valuation, and the penalty attached was the death of the offender and the confiscation of all his property. The fact that this law existed shows that the offense was committed and also that the exactions of the government must have been of the most oppressive kind.
With these facts before us it is easy to discern the nature of the symbol, being that of a Roman magistrate prepared to enforce his severe exactions upon the people at the exorbitant rate of three measures of wheat for a penny and three measures of barley for a penny, accompanied by the solemn injunction, "See thou hurt not the oil and the wine," that is, the olive-trees and the vines.
It is evident that we must, as before, go out of the department of civil and military life into the realm of ecclesiastical history to find the true fulfilment of this symbol. The black color of the horse would denote something directly opposite to that of the first seal; and since the symbol of the first seal represented the establishment of the pure gospel of Jesus Christ, this symbol must represent the great apostasy and spiritual darkness that covered the world at a later period. And if the horseman of the first seal represented the chosen ministry who went forth in a glorious mission to win trophies of grace, the horseman of this seal must represent an apostate ministry, possessing power and authority to enforce the severest exactions upon the bread of life, thus producing a desolating spiritual famine.
This marvelous change from the humble apostolic ministry to an apostate one did not occur suddenly, but by degrees; and as it has a great bearing upon other lines of truth to be brought out in subsequent chapters, it will be profitable to consider the most important steps by which this transformation was effected.
When the desire for precedence or superiority first manifested itself among the disciples, Christ repressed it (Mat. 20:25, 26), and it appeared no more in their midst; but before the close of the first century it is evident that a thirst for preeminence existed in the hearts of some who had been the servants of the church. An example of this is to be found in Diotrephes, who exalted himself above his ministerial associates. The Apostle John says concerning him: "I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church." 3 John 9, 10.
In the historical extracts given in the explanation of the first horseman, it is clear that the first ministers were all equal; but a time came about the close of the first century when the most influential among the clergy grasped the power and exalted themselves to a position of authority over the rest. The manner in which this transformation was effected is explained by the learned Gieseler as follows: "After the death of the apostles, and the pupils of the apostles, to whom the general direction of the churches had always been conceded, some one amongst the presbyters of each church was suffered gradually to take the lead in its affairs. In the same irregular way the title of bishop was appropriated to the first presbyter." Eccl. Hist., Vol. I, p. 65. In the days when the apostles were active in the affairs of the church there were but two classes in the ministry—elders, or bishops, and deacons; but when one of the presbyters was exalted to a higher position than the rest and assumed to himself the exclusive use of the word bishop, there were three classes. To quote the words of Geo. P. Fisher: "After we cross the limit of the first century we find that with each board of elders there is a person to whom the name of bishop is specially applied, although, for a long time, he is likewise often called a presbyter. In other words, in the room of a two-fold, we have a three-fold ministry." Hist. of the Christian Church, p. 51.
The height to which the single bishop of authority in a church had been exalted is well illustrated in the Ignatian Epistles. Ignatius was bishop of Antioch and was condemned by the emperor Trajan to suffer death by being thrown to the wild beasts in the amphitheatre in Rome. His execution in this manner took place Dec. 20, A.D. 107. He wrote a number of epistles, a few extracts from which I will give. "Wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp." To the Ephesians, Chap. 4. "See that ye all follow the bishop, even as Jesus Christ does the Father.... Let no man do anything connected with the church without the bishop." To the Smyrnaean's, Chap. 8. "It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God." Smyrnaean's, Chap. 8. "It is well to reverence both God and the bishop. He who honors the bishop has been honored of God; but he who does anything without the knowledge of the bishop, does [in reality] serve the devil." Smyrnaean's, Chap. 9.
The power of these bishops advanced steadily during the second century. The churches of the cities where they were located extended themselves into the surrounding country and smaller towns, and the presbyters or elders of these inferior churches were presided over by the bishop of their mother church, and in this manner the great system of diocesan episcopacy was developed.[3]
Footnote 3: [(return)]
The ancient signification of the term diocese must not be confounded with the modern usage of the term. It then designated a territory or district, usually containing a number of minor churches, presided over by one bishop.
In the latter part of the second century when the disputes concerning Easter and Montanism arose, the custom of diocesan bishops consulting with each other on important doctrines began, and this developed in the third century into regular provincial synods, or councils. On account of the ecclesiastical or political importance of the cities in which they were located, certain bishops had a special deference given them, and they were not slow to take advantage of the opportunity to exalt themselves to the presidency of these councils; and in a very short time they possessed immense power and constituted entirely a separate order, designated by the term metropolitan.
The manner in which this important step in the great apostasy was taken and the effects produced thereby is well described in the words of the historian Mosheim (referring to events of the third century), from whom I quote: "In process of time, all the Christian churches of a province were formed into one large ecclesiastical body, which, like confederate states, assembled at certain times, in order to deliberate about the common interests of the whole.... These councils ... changed the whole face of the church, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented.... At their first appearance in these general councils, they acknowledged that they were no more than the delegates of their respective churches, and that they acted in the name, and by the appointment of their people. But they soon changed this humble tone, imperceptibly extended the limits of their authority, turned their influence into dominion, and their councils into laws; and openly asserted, at length, that Christ had empowered them to prescribe to his people, authoritative rules of faith and manners.... The order and decency of these assemblies required that some one of the provincial bishops met in council, should be invested with a superior degree of power and authority; and hence the rights of metropolitans derive their origin."—Church History, Cent. II, Part 2.
When a usurping clergy grasps the power to prescribe "authoritative rules of faith and manners," to employ the words of Mosheim, we may well conceive that the true amount of pure spiritual food was exceedingly small and could be procured only at starvation rates. He who reads the ecclesiastical events of the third century will find it only too true that many of the cardinal virtues of apostolic Christianity were almost lost sight of and that a great spiritual famine existed in the earth over which this dark horseman of the third seal careered. Instead of salvation through the Spirit of God being carefully taught, baptismal regeneration was exalted, and the people were instructed in the saving virtues of the eucharist. The Platonic idea concerning sin having its seat in the flesh was adopted, and therefore perfect victory or sanctification was made to consist in the mortification of the natural appetites and desires of the body, with the result that a life of fasting, celibacy, or self-inflicted torture was looked upon as the surest means of obtaining the favor of Heaven. The writings of such eminent church Fathers as Tertullian, Origen, Cyprian and others now lying before me, contain the surest evidences of the woeful extent to which this dark cloud of superstition and error had settled down over the world during the period of which I write.
7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
8. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
The usual interpretation given this horse and its rider is to apply it to the desolating wars and famines that occurred in the Roman Empire. This view is embodied in the celebrated painting "Death on the Pale Horse," in which death is represented as going forth with war, pestilence, famine, and wild beasts, to ravage the Roman empire. We are informed by historians that dreadful pestilences and famines did prevail and in some places nearly depopulated the country, and that the remaining inhabitants could not make head against the beasts that multiplied in the land. But the fact that such events occurred is not sufficient proof that this symbol has reference to such. Famines and pestilences may have occurred many times without forming a part of the Apocalyptic vision.