Chapter II: Part 2

Epistle to the Church in Pergamos.

And to the messenger of the congregation in Pergamos write: These
things saith He who hath the sharp two-edged sword: I know thy
works, and where thou dwellest, even where Satan’s throne is; and
thou holdest fast my name, and hast not denied my faith, even in
those days in which Antipas was my faithful witness: who was slain
among you, where Satan dwelleth. But I have a few things against
thee, because thou hast there those, who hold fast the doctrine of
Balaam, who taught Balak to cast an enticement to sin before the
children of Israel: to eat idol-sacrifices, and to commit
fornication. So thou hast also those, who hold fast the doctrine
of the Nicolaitanes, in like manner. Repent; or else I will come
to thee quickly, and will fight against them with the sword of my
mouth. He, who hath an ear, let him hear what the Spirit saith to
the congregations: To him, who overcometh, I will grant to eat of
the hidden manna, and will give him a white stone, and on the
stone a new name written, which no one knoweth, but he, who
receiveth it.—Rev. 2:12-17.

“He which hath the sharp sword with two edges,” is the one who walked in the midst of the seven golden lamp-stands—out of whose “mouth went a sharp two-edged sword,” 1:16. This identifies him as the one who was followed by the armies of heaven, when “the remnant were slain with the sword of him that sat upon the horse: which sword proceeded out of his mouth,” 19:21. “The sword of the Spirit ... is the word of God,” Eph. 6:17. “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked,” Isa. 11:4. The One who indites this epistle is thus designated, probably, because, unless they repented of the things alleged against them, he would fight against them with the sword of his mouth.

The church of Pergamos had refrained from apostasy, although situated in a wicked and corrupt city,—even where Satan reigned almost supreme and received the obedience of its inhabitants. They had been faithful in those days when Antipas, a faithful Christian, and probably the former pastor of the church, was slain (Dr. Hales thinks) in Domitian’s persecution, in A. D. 94. Yet, the Lord had some things against them.

The doctrine of Balaam is what that prophet counselled Balak to cast as a stumbling-block before Israel: For “the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat and bowed down to their gods. And Israel joined himself unto Baal-peor,” Num. 25:1-3. And Moses said of the women of Midian, “Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor,” _Ib._ 31:16. This was also, probably, the same as the doctrine of the Nicolaitanes, p. 34.

The “hidden manna” seems to be a reference to that hidden in the ark, where it was laid up before the Lord (Ex. 16:33), in memory of what was sent for the sustenance of Israel in the wilderness, where “man did eat angel’s food,” Ps. 78:25. The law having a shadow of good things to come (Heb. 10:1), the manna hidden in the ark may be typical of the angelic sustenance to be revealed in the future world. The Saviour said, “Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. This is the bread which cometh down from heaven, that a man may eat thereof, and not die,” John 6:47, 48, 50.

The “white stone” has received divers interpretations. In ancient trials, the votes of the judges were given by _white_ and _black_ pebbles. The former signified acquittal, and the latter condemnation. Conquerors in public games sometimes received a _white stone_ with their name inscribed on it, which entitled them, during the remainder of their life, to be maintained at the public expense. Persons were sometimes invited to feasts or banquets, by the presentation of a white stone, with their name on it in connection with that of their hosts. The possession of the white stone evidently entitles the possessor to all the privileges of the heavenly inheritance.

The “new name” is unknown to all but its possessor; who, on its possession, becomes a child of God, and will receive, saith God, “in my house and within my walls, a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off,” Isa. 56:5. The Saviour has promised that “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,” Rev. 3:12. And his new “name” “no man knew but he himself,” _Ib._ 19:12.

Pergamos still contains a few thousand inhabitants.

Epistle to the Church in Thyatira.

“And to the messenger of the congregation in Thyatira write: These
things saith the Son of God, who hath his eyes like a flame of
fire, and his feet like fine brass: I know thy works, and love,
and faith, and service, and thy patience, and thy works; and thy
last works to be greater than the first. Notwithstanding, I have
something against thee, because thou allowest thy woman Jezebel,
who calleth herself a prophetess, to teach and seduce my servants
to commit fornication, and to eat idol sacrifices. And I gave her
time to repent, and she would not repent of her fornication.
Behold, I will cast her into a bed, and those, who commit adultery
with her, into great affliction, unless they repent of their
deeds. And I will kill her children with pestilence; and all the
congregations will know that I am he, who searcheth the reins and
hearts: and I will give to each of you according to your works.
But to you I say, and to the rest in Thyatira, As many as have not
this doctrine, and who have not known the depths of Satan, as
(they say;) I will not put on you another burden: but what ye
have, hold fast till I come. And he, who overcometh, and keepeth
my works to the end, to him, I will give power over the nations:
(and he will rule them with a rod of iron; like the vessels of a
potter they will be dashed in pieces:) even as I received of my
Father. And I will give him the morning-star. He, who hath an ear,
let him hear what the Spirit saith to the congregations”—Rev.
2:18-29.

In commending the general piety of this church, they are censured for permitting a woman to teach false doctrines among them. The church is not only made responsible for what it teaches, but also for what it suffers others to teach. In this particular the church in Thyatira appears in contrast with the church in Ephesus. The doctrines which this wicked woman taught appear to be similar to those of the Nicolaitanes, p. 34. She is probably called Jezebel, from her being a woman of power and influence, like the wife of Ahab, who “did sell himself to work wickedness in the sight of the Lord: whom Jezebel his wife stirred up,” 1 Kings 21:25.

They who had not fallen into those depths of Satan, and should continue faithful to the end, were to have “power over the nations.” “The saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him,” Dan. 7:18, 27. “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel,” Ps. 2:8, 9. “To execute vengeance upon the heathen, and punishments upon the people; To execute upon them the judgment written: this honor have all the saints. Praise ye the Lord,” _Ib._ 149:7, 9.

To receive the morning star, is to receive Christ, who testifieth of himself. “I am ... the bright and morning star,” Rev. 22:16. We are commanded to take heed to the “sure word of prophecy ... as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts,” 2 Pet. 1:19. As “the testimony of Jesus is the spirit of prophecy” (19:10), those who refuse to consider the revelation he has given of things which shortly after began to come to pass, and which must now be verging towards their consummation, may fail of becoming illuminated by the day-star in their hearts.

Says Gibbon: “The God of Mahomet, without a rival or a Son, is invoked in the mosques of Thyatira and Pergamos.”

Epistle to the Church in Sardis.

“And to the messenger of the congregation in Sardis write: These
things saith He, who 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. Be watchful, and strengthen the things, which
remain, which are about to die: for I have not found thy works
complete before God. Remember therefore how thou hast received and
heard, and hold fast and repent. If therefore thou shalt not
watch, I will come on thee like a thief, and thou wilt not know
what hour I will come on thee. But thou hast a few names in
Sardis, that have not defiled their garments; and they will walk
with me in white: for they are worthy. He, who overcometh, the
same one will be clothed in white raiment; and I will not blot out
his name from the book of life, but I will acknowledge his name
before my Father, and before his angels. He, who hath an ear, let
him hear what the Spirit saith unto the congregations.”—Rev.
3:1-6.

The church in Sardis was Christian in name, but was destitute of spiritual life, with the exception of a few names who had not defiled their garments. Having become dead to the revivifying influences of the Holy Spirit, they are reminded that he who addresses them is the one who holds their messenger in his hand, and who hath the seven Spirits of God; _i.e._, that it was from the One who said of “the Comforter, which is the Holy Ghost” (John 14:26), “when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me,” _Ib._ 15:26.

They had doubtless become greatly conformed to the corrupt worldly influences by which they were surrounded, without having actually denied the faith, or embraced the hated doctrines of the Nicolaitanes. Therefore they were exhorted to hold fast all that they still retained, and, by repentance, to recover what they had lost; and they were admonished that if they neglected those precautions, they would be suddenly visited; without its being designated what would be the precise nature, time, or manner, of their visitation: which made the threatening the more terrible.

The “few names” which had not defiled their garments, were used by a metonymy to signify persons. When an apostle was to be chosen in the place of Judas, “the number of the names together were about one hundred and twenty,” Acts 1:15. Purity of raiment is significant of purity of character: “Blessed is he that watcheth and keepeth his garments,” 16:15. White is an emblem of purity. To the “bride,” it “was granted that she should be arrayed in fine linen clean and white: for the fine linen is the righteousness of the saints,” 19:8. Those who came out of great tribulation, had “washed their robes and made them white in the blood of the Lamb,” (7:13); and therefore they were symbolized as standing before the throne and before the Lamb, clothed with white robes, and palms of victory in their hands, 7:9. To be clothed in white raiment, is therefore to be accepted of the Saviour.

To blot one’s name out of the book of life, is to erase his title to heaven. The figure seems to be an allusion to the ancient custom of enrolling in a book the names of all free citizens. If their names were confessedly written there, they were entitled to all the privileges and immunities of citizenship; but if blotted out, they had forfeited these. “They that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is,” 17:8. Moses said, if God would not forgive Israel, “blot me, I pray thee, out of thy book which thou hast written,” Ex. 32:32. Of his enemies, David said, “Let them be blotted out of the book of the living, and not be written with the righteous,” Ps. 67:28. Those only enter the New Jerusalem, “which are written in the Lamb’s book of life,” 21:27.

The church in Sardis, has long been utterly extinct; and what remains of the city is a miserable Turkish village.

Epistle to the Church in Philadelphia.

“And to the messenger of the congregation in Philadelphia write:
These things saith the Holy, the True One, he who hath the key of
David, he who openeth, and no one shutteth; and shutteth, and no
one openeth: I know thy works: behold, I have set before thee an
open door, and no one can shut it; for thou hast a little
strength, and hast held fast my word, and hast not denied my name.
Behold, I will make those of the synagogue of Satan, who say they
are Jews, and are not, but who lie; behold, I will make them come
and bow down before thy feet, and know that I have loved thee.
Because thou hast kept the word of my patience, I also will keep
thee from the hour of trial, which will come on all the world, to
try those, who dwell on the earth. I come quickly: hold fast that
which thou hast, that no one take thy crown. I will make him, who
overcometh, a pillar in the temple of my God, and he will go out
no more: and I will write on him the name of my God, and the name
of the city of my God, the new Jerusalem, (which cometh down out
of heaven from my God:) and my new name. He, who hath an ear, let
him hear what the Spirit saith to the congregations.”—Rev. 3:7-13.

The church of Philadelphia had maintained her integrity, and is therefore addressed in the language of commendation, without the rebukes which were directed to her sister churches. Having remained true to Him who “was called Faithful and True” (19:11), the epistle to this church makes mention of the Saviour by those titles, which are significant of his own faithfulness and inherent holiness.

“The key of David,” brings to view the prediction of that which was to be laid “upon his shoulder;” so that “he shall open, and none shall shut; and he shall shut, and none shall open,” Isa. 22:22. A key symbolizes that which will open or unlock, or will close fast: therefore said the Saviour, “I ... have the keys of hell and of death.” By virtue of this power, an open door was set before the church of Philadelphia, which no man should be able to close.

The Jews in Philadelphia, who had claimed to be the only true church of God, but who were in reality of the synagogue of Satan, were to cease their opposition to the Christians, and to seek instruction and protection from them—recognizing the love of God to Gentiles as well as to Jews. History is silent respecting the fulfilment of this; but there is no reason to suppose that it was not literally fulfilled.

The “hour of temptation,” which was to “come upon all the world, to try them that dwell on the earth,” was to be one of peculiar trial. Some suppose it had reference to the persecution under Trajan, which was more severe and extensive than those under Nero, or Domitian: and others that it was the Mohammedan delusion. In such times there are peculiar temptations to apostatize, and the less faithful are in more danger of apostasy than others. But because the Philadelphian church had been faithful thus far, they were to be kept from that trying hour. When the scourge of Mohammedanism swept over all the other churches of Asia, this church maintained its integrity. Says Gibbon: “Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant citizens defended their religion and their freedom above fourscore years, and at length capitulated with the proudest of the Ottomans.” Philadelphia is still the seat of an archbishop, and contains from six hundred to seven hundred Greek houses, and several places of Christian worship. “The Lord knoweth how to deliver the godly out of temptations,” 2 Pet. 2:9.

They are encouraged to constancy by the prospect of the coming coronation day, when “the Lord; the righteous Judge shall give” a “crown of righteousness,” “unto all them that love his appearing,” 2 Tim. 4:8. He has said “Be thou faithful unto death, and I will give thee a crown of life” (2:10); and therefore “when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away,” 1 Pet. 5:4.

A pillar in the temple of God, is expressive of a position which shall give support to the church, which is erected “upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; In whom the building, fitly framed together, groweth unto a holy temple in the Lord: In whom ye also are builded together for a habitation of God through the Spirit,” Eph. 2:20-22.

To receive the name of God, is to be recognized as belonging to God. As masters designated their servants by branding their name on them, or by some peculiar mark, so the children of God are referred to by the same figure. In a subsequent vision John saw with the Lamb on Mount Zion, “an hundred and forty and four thousand, having his Father’s name written in their foreheads,” 14:1. Their connection with new Jerusalem is similarly designated.

Epistle to the Church in Laodicea.

“And to the messenger of the congregation in Laodicea write: These
things saith the Amen, the faithful and true Witness, the Ruler of
the creation of God: I know thy works, that thou art neither cold
nor hot: I would that thou wast cold or hot. So, because thou art
lukewarm, and neither cold nor hot, I will cast thee out of my
mouth: because thou sayest, I am rich, and have become wealthy,
and have need of nothing; and knowest not that thou art wretched,
and miserable, and poor, and blind, and naked: I counsel thee to
buy of me gold tried by fire, that thou mayest be rich; and white
raiment, that thou mayest be clothed, and that the shame of thy
nakedness may not appear; and to anoint thine eyes with eye-salve,
that thou mayest see. As many as I love, I rebuke and chastise: be
fervent therefore, and repent. Behold, I stand at the door, and
knock: if any one heareth my voice, and openeth the door, I will
come in to him, and will sup with him, and he shall sup with me.
To him, who overcometh I will grant to sit with me in my throne,
even as I also overcame, and have sat down with my Father in his
throne. He, who hath an ear, let him hear what the Spirit saith to
the congregations.”—Rev. 3:14-22.

By his titles of truth and verity, the Saviour prepares the Laodiceans for the humiliating threatenings, which are uttered against them. By that of “the beginning of the creation of God,” is indicated Christ’s kingship as head and governor of all; and hence the authority on which his declarations are founded.

The Laodiceans seemed to have been very well satisfied with their own condition, without possessing any very marked characteristics. They were neither good, nor very wicked; but supposed that they abounded in all spiritual wealth, when they were destitute of all the Christian graces. They could not appreciate their own condition; and not realizing their need, were unlikely to heed the counsel given them, and therefore they have long since ceased to have a name and a place on the earth. Says Gibbon: “The circus and three stately temples of Laodicea, are now peopled with wolves and foxes.”

The great majority of them seemed to have become unworthy even of the chastisement which God bestows on those he loves. “Behold, happy is the man whom God correcteth; therefore despise not the chastening of the Almighty,” Job 5:17. “My son, despise not the chastening of the Lord: neither be weary of his correction: For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth,” Prov. 3:11, 12. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him,” Jas. 1:12.

The Saviour shows his readiness to receive those who will open unto him. He is saying, “Open to me ... for my head is filled with dew, and my locks with the drops of the night,” Cant. 5:2. “Blessed are those servants, whom the Lord, when he cometh, shall find watching: verily I say unto you, That he shall gird himself, and make them to sit down to meat, and will come forth and serve them,” Luke 12:37. Said Jesus, “If any man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him,” John 14:23.

To him that overcometh, as in another place he is promised a crown, so now there is the promise of a seat with the Saviour in his throne. Said the Saviour, “Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel,” Matt. 19:28. “And I appoint unto you a kingdom, as my Father hath appointed unto me,” Luke 22:29. “If we suffer” _i.e._ with Christ, “we shall also reign with him,” 2 Tim. 2:12.

Vision of the Deity.

“After this, I looked, and behold, a door opened in heaven: and
the first voice, which I heard, was like a trumpet talking with
me; saying, Ascend here, and I will show thee things, which must
take place hereafter. And immediately I was in the Spirit: and
behold, a throne was set in heaven, and One sat on the throne.
And, He, who sat, was in appearance like a jasper and a cornelian
stone: and there was a rainbow around the throne, in appearance,
like an emerald. And around the throne were twenty-four thrones;
and on the thrones I saw twenty-four elders sitting, clothed in
white raiment; and crowns of gold on their heads. And from the
throne came forth lightnings, and voices and thunders. And seven
lamps of fire were burning before the throne, which are the seven
Spirits of God. And before the throne there was a transparent sea
like crystal: and in the midst of the throne, and around the
throne, were four living beings, full of eyes before and behind.
And the first living being was like a lion, and the second living
being like a calf, and the third living being had a face like a
man, and the fourth living being was like a flying eagle. And each
of the four living beings had six wings around him; and within
they were full of eyes: and they rest not day or night, saying,
Holy, holy, holy, Lord God Almighty, who was, and is, and is to
be! And when the living beings give glory, and honor, and thanks
to Him seated on the throne, who liveth for ever and ever, the
four and twenty elders fall down before Him seated on the throne,
and worship Him, who liveth for ever and ever, and cast their
crowns before the throne, saying, Worthy art thou, O Lord, our
God, to receive glory, and honor, and power: for thou hast created
all things, and for thy pleasure they existed and were
created.”—Rev. 4:1-11.

This vision is preparatory to the revelations of “things which must be hereafter,” which were given John in the series of visions following. Their divine origin, and, consequently, the deference with which they are to be received as a revelation from God, are demonstrated by this symbolization of the presence chamber of the Almighty.

The revelator had before heard a voice speaking to him, (1:10); and turning to look, he beheld the risen Saviour. He then writes the epistles which the Saviour dictated to the churches; and again he turns his eyes to the place where the voice spake to him.

The opening of a door in heaven, appears to be no part of the “things which must be hereafter;” and is, therefore, no symbol. It was doubtless an appearance of an aperture in the sky above, through which the revelator saw the vision. It indicates that he looked through and beyond the limits prescribed to human vision; and the summons to “come up hither,” indicates that he was to have free access to the secrets there to be unfolded.

A “throne set in heaven,” is a symbol of sovereignty there. Consequently the one who sits thereon is the Almighty—his greatness, glory and majesty, being indicated by the “lightnings, thunderings and voices,” the “rainbow round about the throne,” and the resemblance to brilliant gems. It is the same Being, seen in vision by Ezekiel (1:28), round about whom was “as the appearance of the bow in the day of rain;” and who was explained to be “the appearance of the likeness of the glory of the Lord.”

The “elders” seated about the throne, and the “four living creatures,” improperly rendered beasts, are representatives of the redeemed of our race; for they subsequently unite in the new song, saying to Christ, “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,” 5:8-10. The difference between the two orders, is not fully apparent. They have “vials full of odors, which are the prayers of saints.” The four beasts are evidently of the same order as the “living creatures” in Ezek. 1:5; the cherubim of Ezek. 10:20, and the seraphim of Isa. 6:1. The entire hosts of the redeemed are thus represented as interested spectators in the visions which are to be unfolded.

The “seven lamps of fire,” are explained to be “the seven Spirits of God,” which, as before shown, is expressive of the Holy Spirit.

The “sea of glass,” corresponds to the brazen sea, or laver, under the law, which stood at the door of the tabernacle, Ex. 38:8. It was an emblem of purity. Before entering the tabernacle the priest must there wash. Those admitted on the sea of glass, are those who are purified and made white in the blood of the Lamb, 15:2.

With this preliminary representation, the first series of events extending to the final consummation, is shown under the symbol of:

The Sealed Book.

“And I saw in the right hand of Him seated on the throne, a book
written within and without, sealed with seven seals. And I saw a
mighty angel proclaiming with a loud voice, Who is worthy to open
the book, and to loose its seals? and no one in heaven, or on the
earth, or under the earth, was able to open the book nor to look
in it. And I was weeping much, because no one was found worthy to
open, and to read the book, nor to look in it. And one of the
elders saith to me, Weep not: behold, the Lion of the tribe of
Judah, the Root of David, hath prevailed to open the book, and to
loose its seven seals. And I saw in the midst of the throne, and
of the four living beings, and in the midst of the elders, the
Lamb standing, as having been slain, having seven horns, and seven
eyes, which are the seven Spirits of God sent forth into all the
earth. And he came and took the book out of the right hand of Him
seated on the throne. And when he took the book, the living
beings, and twenty-four elders fell down before the Lamb, all of
them having harps, and golden bowls full of incense, which are the
prayers of saints. And they sung a new song, saying, Worthy art
thou to take the book and to open its seals: for thou wast slain,
and hast redeemed us to God by thy blood out of every tribe, and
tongue, and people, and nation; and hast made us kings and priests
to our God, and we shall reign on the earth! And I beheld, and I
heard the voice of many angels around the throne, and the living
beings, and the elders: and the number of them was ten thousand
times ten thousand, and thousands of thousands; 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. And every creature which is in heaven, and on the earth,
and under the earth, and those on the sea, even all that are in
them, I heard saying, Blessing, and honor, and glory, and power,
be to Him sitting on the throne, and to the Lamb, for ever and
ever! And the four living beings said, Amen. And the elders fell
down and worshipped.”—Rev. 5:1-14.

The written book, must symbolize God’s purposes, which were about to be unfolded on the loosening of the seals. Its being written within and without, indicates the fulness of its contents, the completeness of the record:—God’s purposes being fully and unalterably formed. In like manner Ezekiel was shown “a roll of a book ... written within and without,” symbolizing the “lamentations, mourning and woe” (Ezek. 2:9), which were soon to overtake Israel.

A sealed book is one whose contents are hidden: “The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: and he saith, I cannot; for it is sealed,” Isa. 29:11. God said to Daniel, “Shut up the words, and seal the book, till the time of the end,” Dan. 12:4.

To open the seals, no one was found worthy. There was no being in heaven among the angels, no human being on the earth, and no disembodied spirit, or demon, under the earth, who was able to unfold the future. The tears of the revelator are, however, dried, and his drooping spirits cheered, by the announcement of one of the elders, that “the LION of the tribe of JUDAH, the ROOT of DAVID, hath prevailed to open the book,” and to unfold its mysteries. He stood in the midst of the assembled intelligences,—his human nature and sacrificial office, being designated by his metaphorical title of the “Lamb:”—John seeing Jesus coming to him said, “Behold the Lamb of God, which taketh away the sin of the world,” John 1:29. His sovereignty is shown by the “seven horns,” the symbols of power; and his relation to the Godhead, by the seven eyes, the seven Spirits of God;—expressive of the Holy Spirit. See p. 25.

The rejoicings on the announcement of Christ’s ability to take the book, and to open the seals, indicate the greatness of the blessing which God gives the church, when he thus reveals a knowledge of the future. All creatures should join in these hosannas, and praise the Lord for his great condescension, in showing his servants the things which must shortly come to pass. To neglect this revelation, is not joining in the ascription of praise.

The golden vials, full of odors, symbolize the prayers of saints. Under the Mosaic dispensation, the frankincense and odors offered at the tabernacle were emblematic of prayer and praise to God. “Let my prayer be set forth before thee as _incense_; and the lifting up of my hands as the evening sacrifice,” Psa. 141:2.

Christ takes the book from the hand of him who sits on the throne, and opens the seals. Thus he makes known unto his servants the revelation which God had given him, 1:1. As each successive seal is opened, successive portions of the writing in the book become accessible,—an _epoch_ is marked, following which, and previous to that symbolized by the opening of the next seal, are to be fulfilled, the events symbolized under it.

The First Seal.

“And I saw when the Lamb opened one of the seven seals, and I
heard one of the four living beings, saying, with a voice like
thunder, Come! And I saw, and behold, a white horse: and he, who
sat on him, had a bow; and a crown was given him: and he went
forth conquering and to conquer.”—Rev. 6:1, 2.

The voice is evidently addressed to the personage on the white horse, or to the agencies thus symbolized. It is the signal for their appearance on the stage of action.

The symbol is that of a victorious warrior, armed with weapons of conquest,—success being indicated by the crown given him. As there is no analogous order, except in the religious world, Mr. Lord very properly regards it as a symbol of the body of religious teachers, those faithful soldiers of the cross, who, from the middle of the first to the middle of the third century, as “soldiers of Jesus Christ” (2 Tim. 2:3), went forth to war “against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” Eph. 6:12. The apostle, when they received their commission, said to them, “Take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand, therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God,” _Ib._ 13-17.

Thus equipped, they went forth, conquering and to conquer. They assailed the strong-holds of sin and Satan, and planted the standard of the cross in all portions of the then civilized world. And at the end of their warfare thousands of them could say with the apostle: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing,” 2 Tim. 4:7, 8.

The period symbolized under this seal, was distinguished for purity of faith in the church, and devotion to the cause of Christ,—indicated by the whiteness of the horse that the warrior rides.

The Second Seal.

“And when he opened the second seal, I heard the second living
being say, Come! And there went out another horse that was red:
and power was given to him, who sat on him, to take peace from the
earth, and that they should kill each other: and a great sword was
given to him.”—Rev. 6:3, 4.

This symbol, like the former, is that of a mounted warrior, and must also symbolize a body of religious teachers. The color of the horse, indicates that the doctrine and character of the body symbolized will have lost the original purity of the church, and become more sanguinary; which is also indicated by the great sword given him.

The warfare under this seal is not against outside enemies; for they kill each other. This, then, indicates an era when the church shall be disquieted, and her peace interrupted by internal dissensions. Such was its history during the third, fourth, and fifth centuries. This period was distinguished for the contentions of the clergy; their usurpation of power not conferred by the apostles; their divisions and sub-divisions into parties; their opposing councils; their collisions and distractions; their love of power; their pride, discord, strife, and tyranny; their mutual anathemas and excommunications; the envy, jealousy, and detraction they indulged in, and the other hateful passions which they exercised. Thus they marred the peace of the church; and by causing many to apostatize, killed each other with spiritual death.

The Third Seal.

“And when he opened the third seal I heard the third living being
say, Come! And I beheld, and lo, a black horse; and he, who sat on
him, had a balance in his hand. And I heard a voice in the midst
of the four living beings say, A measure of wheat for a penny, and
three measures of barley for a penny; and injure thou not the oil
and the wine.”—Rev. 6:5, 6.

This foreshadows a period of great scarcity and cruel exactions. Applying it to the only department of society which is analogous to civil life, and the famine symbolized, is like that predicted by Amos: “Behold, the days come, saith the Lord God, that I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it,” Amos 8:11, 12.

This, then, marks a period when the traditions and opinions of men are substituted for the word of God. With Origen was introduced a new mode of interpreting scripture, which afterwards became prevalent. The scriptures, instead of being received in their natural and obvious sense, were regarded as mystical and allegorical. Milner, in his Church History, says: “From the fanciful mode of allegory, introduced by him, and uncontrolled by scriptural rule and order, there arose a vitiated method of commenting on the sacred pages.” And Mosheim says: “The few who explained the sacred writings with judgment and a true spirit of criticism, could not oppose, with any success, the torrent of allegory that was overflowing the church.” Following this example, Luther says, “men make just what they please of the Scriptures, until some accommodate the word of God to the most extravagant absurdities.”

Substituting the conceptions of their own fancy for the word of God, they withheld from the people the bread of life, and produced a famine for the word of the Lord. Crude notions took the place of Bible doctrines; and pernicious speculations were substituted for the teachings of Christ and his apostles. Baptism and the Lord’s supper, lost their emblematic significance, and were regarded as saving ordinances. Heaven was sought to be merited by works, and sanctification was supposed to be gained by penance and mortification of the flesh. In short, all the corruptions of the apostasy were substituted for the primitive faith, and the Bible became a sealed book to the great mass of the people.

The Fourth Seal.

“And when he opened the fourth seal, I heard the voice of the
fourth living being saying, Come! And I looked, and behold, a pale
horse: and his name, who sat on him, was Death, and the pit
followed with him. And power was given to them over the fourth
part of the earth, to kill with sword, and with famine, and with
pestilence, and with the wild beasts of the earth.”—Rev. 6:7, 8.

The Christian church alone being analogous to the civil power, it is within its pale that the fulfilment of this symbol is to be looked for. During this period, violence is substituted for famine; and men are compelled to apostatize, which results in spiritual death. The Papacy having the power to enforce her decrees, Christians had to embrace her faith, or be handed over to the secular power for punishment. They produced death by compelling men to apostatize, by withholding from them the word of life, by infusing into their minds pestiferous doctrines, and by the fear of the civil power,—symbolized by the sword, famine, pestilence, and beasts of the earth.

The Fifth Seal.

“And when he opened the fifth seal, I saw under the altar the
souls of those slain on account of the word of God, and on account
of the testimony, which they held: and they cried with a loud
voice, saying, How long, O Lord, holy and true, dost thou not
judge and avenge our blood on those, who dwell on the earth? And a
white robe was given to each of them; and it was said to them,
that they should rest yet for a short time, until their
fellow-servants also and their brethren, that were to be slain as
they were, should be filled up.”—Rev. 6:9-11.

This symbolized a period intervening between the time of the martyrdom, of those whose souls are seen in vision, and another time of persecution to follow. Consequently, the symbol represents the disembodied spirits of those who had already been slain. They symbolize the souls of martyrs who counted not their lives dear unto themselves for the sake of Christ; and being faithful unto death, were in expectation of a crown of life. Says Mr. Lord: “The term τα πτωματα is used in the prophecy to denote the dead bodies of the martyrs (chap. 11:9), and αι ψυψαι (20:4) to denote their disembodied spirits. They are represented as having been slain, and as uttering their appeal to God because of their blood having been shed.” Also: “The martyr souls are exhibited in their own persons; and obviously because no others could serve as their symbol,—there being no others that have undergone a change from a bodied to a disembodied life, nor that sustain such relations to God, of forgiveness, acceptance, and assurance of a resurrection from death, and a priesthood with Christ during his victorious reign on the earth,” Ex. Apoc. p. 155.

The altar, symbolizes the atonement made by Christ for sin; and, consequently, the position of the souls of the martyrs under it, indicates their reliance on him for an inheritance in his everlasting kingdom,—when “he shall come to be glorified in his saints,” and to “take vengeance on them that know not God, and obey not the gospel,” 2 Thess. 1:8, 10.

The presentation of white robes to them, symbolizes their acceptance and justification.

The declaration that they must rest till _their fellow-servants are killed_, as they have been, implies another persecution, to be subsequent to the period symbolized by the opening of this seal. The persecutions which followed the Reformation, in which the fires of Smithfield were lighted in England, the Huguenots were driven from France, and thousands suffered martyrdom, probably fulfilled this.

The interest taken by the souls of the martyrs in the avenging of their blood on the earth, shows that the spirits of departed saints look forward with intense interest to the time of their glorification. And although the dead who die in the Lord are blessed, the glories of the resurrection morn are not less desired by those who are absent from the body and present with the Lord, than by humble, devoted, waiting Christians here.

The opening of this seal evidently synchronizes with the commencement of the reformation, when they might have supposed the kingdom of God would immediately appear.

The Sixth Seal.

“And I beheld when he opened the sixth seal, and there was a great
earthquake; and the sun became black like sackcloth of hair, and
the moon became like blood: and the stars of heaven fell to the
earth, as a fig-tree casteth its unripe figs, when shaken by a
mighty wind. And the heaven departed like a scroll rolled
together; and every mountain and island were removed from their
places. And the kings of the earth, and the nobles, and the rich,
and the commanders, and the strong men, and every bond-man, and
every freeman, hid themselves in the dens and in the rocks of the
mountains; and said to the mountains and rocks, Fall on us, and
hide us from the face of Him seated on the throne, and from the
wrath of the Lamb: for the great day of his wrath is come; and who
can stand?”—Rev. 6:12-17.

The laws of symbolization require that symbols should not be representatives of their own order when there is any analogous order to be representatives of. In other places in the Apocalypse, these symbols are used, under circumstances where it is impossible to regard them as symbols of their own order. And here, as the kings of the earth call on the rocks and mountains to fall on them after the heaven has departed as a scroll and every mountain and island is moved out of its place, it is necessary to regard them as symbols of objects of analogous orders.

The earthquake, then, as in corresponding Scriptures, symbolizes a political revolution. The darkening of the sun and moon, would represent a change in the character of the rulers and legislators of the world, so that instead of extending a genial influence over their subjects, they should exert a deleterious one; and the fall of the stars, their ejection from their stations—synchronizing with the first five vials (16:1-11), and fulfilled in the political revolutions of Europe during the past century.

By the passing away of the heavens and the removal of mountains and islands from their places, is symbolized the total dissolution of all human governments—corresponding to the seventh vial (16:20).

On the occurrence of this unprecedented state of anarchy, the inhabitants of earth will be aware of the proximity of the Advent. They flee from the face of the Lamb, which indicates his appearance in the clouds of heaven at his personal advent. The great day of wrath will have come; but before the infliction of merited punishment on his enemies, the servants of God are to be designated, the righteous dead are to be raised, and they with the righteous living are to be caught up to meet the Lord in the air, 1 Thess. 4:17. The living righteous are designated by:

The Sealing of the Servants of God.

“And after these things I saw four angels standing on the four
corners of the earth, holding fast the four winds of the earth,
that a wind might not blow on the earth, nor on the sea, nor on
any tree. And I saw another angel ascending from the rising of the
sun, having a seal of the living God: and he cried with a loud
voice to the four angels, to whom it was given to injure the earth
and the sea, saying, Injure not the earth, nor the sea, nor the
trees, till we have sealed the servants of our God on their
foreheads! And I heard the number of those sealed: a hundred and
forty-four thousand were sealed out of all the tribes of the
children of Israel. Of the tribe of Judah, twelve thousand were
sealed. Of the tribe of Reuben twelve thousand were sealed. Of the
tribe of Gad twelve thousand were sealed. Of the tribe of Asher
twelve thousand were sealed. Of the tribe of Naphtali, twelve
thousand were sealed. Of the tribe of Manasseh twelve thousand
were sealed. Of the tribe of Simeon twelve thousand were sealed.
Of the tribe of Levi twelve thousand were sealed. Of the tribe of
Issachar twelve thousand were sealed. Of the tribe of Zebulon
twelve thousand were sealed. Of the tribe of Joseph twelve
thousand were sealed. Of the tribe of Benjamin twelve thousand
were sealed.”—Rev. 7:1-8.

The symbols here presented, were seen immediately subsequent to the exhibition of the preceding ones. This alone would not prove that the events symbolized follow in order, but it is indicated by their being a continuation of the symbolization under the sixth seal, and before the opening of the seventh.

In the sixth chapter, the great men and rich men, as well as bond-men, are aware of the proximity of the day of the Lord, and seek for a refuge from the face of the Lamb. The next events in consecutive order, would be the resurrection of the righteous dead, the change of the living, their ascension to meet the Lord in the air, and the infliction of the wrath of God on the wicked.

After the wicked seek to escape from God’s presence, the righteous are still unchanged upon the earth. But before the wrath of God is poured upon his enemies, the winds of heaven are to be holden while the angel of the living God seals his servants in their foreheads. The holding of the winds and the sealing are, consequently, subsequent to the terror of the wicked, at the appearance of the Saviour.

The four winds are the winds coming from all directions; and symbolize strife, war, and commotion among men, analogous to the violent action of the winds of heaven.

In Dan. 7:2, the striving of the four winds upon the great sea preceded the rising of the four beasts: in other words, the various contests and strifes among the different people and tongues of earth resulted in the establishment of the successive empires which have arisen to universal dominion. The blowing of the wind seems to be any influence exerted upon men. In Ezek. 37:9 the breathing of the wind revives the dead; and in Zech. 5:9 it symbolizes the removal of the wickedness of the Jews.

The angels holding the winds, consequently, must symbolize the agencies which have the power to excite or quell these disturbing influences. They do the bidding of the Lord in restraining or exerting the influences which should produce the effect symbolized. The holding of them indicates the proximity and certainty of their blowing unless they are restrained. The earth, sea, and trees, which would be hurt by the blowing of the wind, evidently symbolize the different classes of inhabitants of the earth, on whom an effect would be produced by the blowing of the winds, analogous to the effect produced on those elements by a violent tempest, or hurricane. The storm here symbolized is evidently that of which the Scriptures speak. “On the wicked he shall rain snares, fire and brimstone, and an horrible tempest,” Psa. 11:6. “Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire,” Isa. 29:6. “The Lord hath a mighty and strong one, which as a tempest of hail, and a destroying storm, as flood of waters overflowing, shall cast down to the earth with the hand,” _Ib._ 28:2.