CONSOLATORY VISIONS Rev. Chapter 7 Vs. 1-17

 

CONSOLATORY VISIONS

144,000 Sealed Saints of God

SIX of the seven Seals have been opened by the Lamb, who is likewise the Lion of the tribe of Judah. They have dealt, in brief but pregnant sentences, with the whole history of the Church and of the world throughout the Christian age. No details of history have indeed been spoken of, no particular wars, or famines, or pestilences, or slaughters, or preservations of the saints. Everything has been described in the most general terms. We have been invited to think only of the principles of the Divine government, but of these as the most sublime and, according to our own state of mind, the most alarming or the most consolatory principles that can engage the attention of men. God, has been the burden of the six Seals, is King over all the earth. Why do the heathen rage, and the people imagine a vain thing? Why do they exalt themselves against the sovereign Ruler of the universe, who said to the Son of His love, when He made Him Head over all things for His Church, thou art My Son; this day have I begotten Thee; Rule Thou in the midst of Thine enemies? Listening to the voice of these Seals, we know that the world, with all its might, shall prevail neither against the Head nor against the members of the Body. Even when apparently successful it shall fight a losing battle. Even when apparently defeated Christ and they who are one with Him shall march to victory. (Psm. 2:7; 110:7).

We are not to imagine that the Seals of chap. 6 follow one another in chronological succession, or that each of them belongs to a definite date. The Seer does not look forward to age succeeding age or century. To him the whole period between the first and the second coming of Christ is but a little time, and whatever is to happen in it must shortly come to pass. In truth he can hardly be said to deal with the lapse of time at all. He deals with the essential characteristics of the Divine government in time, whether it be long or short. Shall the revolving years be in our sense short, these characteristics will nevertheless come forth with a clearness that shall leave man without excuse. Shall they be in our sense long, the unfolding of God’s eternal plan will only be again and again made manifest. He with whom we have to do is without beginning of days or end of years, the I am, unchangeable both in the attributes of His own nature, and in the execution of His purposes for the world's redemption. Let us cast our eyes along the centuries that have passed away since Jesus died and rose again. They are full of one great lesson. At every point at which we pause we see the Son of God going forth conquering and to conquer. We see the world struggling against His righteousness, refusing to submit to it, and dooming itself in consequence to every form of woe. We see the children of God following a crucified Redeemer, but preserved, sustained, animated, their cross, like His, their crown. Finally, as we realize more and more deeply what is going on around us, we feel that we are in the midst of a great earthquake, that the sun and the moon have become black, and that the stars of heaven are falling to the earth; yet by the eye of faith we pierce the darkness, and where are all our adversaries? Where are the kings and the potentates, the rich and the powerful of the earth, of an ungodly and persecuting world? They have hid themselves in the caves and in the rocks of the mountains; and we hear them say to the mountains and to the rocks, fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of their wrath has come; and who is able to stand?

With the beginning of chap. 7 we might expect the seventh Seal to be opened; but it is the manner of the apocalyptic writer, before any final or particularly critical manifestation of the wrath of God, to present us with visions of consolation, so that we may enter into the thickest darkness, even into the valley of the shadow of death, without alarm. We have already met with this in chaps. 4 and 5. We shall meet with it again.

Meanwhile it is here illustrated: -

"After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree. And I saw another angel ascend from the sun-rising, having the seal of the living God: and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads. And I heard the number of them which were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel Of the tribe of Judah were sealed twelve thousand; of the tribe of Reuben, twelve thousand; of the tribe of Gad, twelve thousand; of the tribe of Asher, twelve thousand; of the tribe of Naphtali, twelve thousand; of the tribe of Manasseh, twelve thousand; of the tribe of Simeon, twelve thousand; of the tribe of Levi, twelve thousand; of the tribe of Issachar, twelve thousand; of the tribe of Zebulon, twelve thousand; of the tribe of Joseph, twelve thousand; of the tribe of Benjamin were sealed twelve thousand (Rev. 7:1-8)."

Although various important questions, which we shall have to notice, arise in connection with this vision, there never has been, as there scarcely can be, any doubt as to its general meaning. In its main features it is taken from the language of Ezekiel, when that prophet foretold the approaching destruction of Jerusalem: He cried also with a loud voice in mine ears, saying, cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. And behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with fine linen, with a writer’s inkhorn by his side. . . . And the Lord said unto him, go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. . . . And behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as Thou hast commanded me. Preservation of the faithful in the midst of judgment on the wicked is the theme of the Old Testament vision, and in like manner it is the theme of this vision of St. John. The winds are the symbols of judgment; and being in number four and held by four angels standing at the four corners of the earth, they indicate that the judgment when inflicted will be universal There is no place to which the ungodly can escape, none where they shall not be overtaken by the wrath of God. He that fleeth of them, says the Almighty by His prophet, shall not flee away, and he that escapeth of them shall not be delivered. Though they dig into hell, thence shall Mine hand take them; though they climb up to heaven, thence will I bring them down: and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from My sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. (Eze. 9; Amos 9:1-3).

In the midst of all this the safety of the righteous is secured, and that in a way, as compared with the way of the Old Testament, proportionate to the superior greatness of their privileges. They are marked as God s, not by a man out of the city, but by an angel ascending from the sun-rising, the quarter whence proceeds that light of day which gilds the loftiest mountain-tops and penetrates into the darkest recesses of the valleys. This angel, with his great voice, is probably the Lord Himself appearing by His angel. The mark impressed upon the righteous is more than a mere mark: it is a seal - a seal similar to that with which Christ was sealed; the seal which in the Song of Songs the bride desires as the token of the Bridegroom’s love to her alone: Set me as a seal upon Thine heart, as a seal upon Thine arm; the seal which expresses the thought, The Lord knoweth them that are His. Finally, this seal is impressed on the forehead, on that part of the body on which the high priest of Israel wore the golden plate, with its inscription, Holiness to the Lord. Such a seal; manifest to the eyes of all, was a witness to all that they who bore it were acknowledged by the Redeemer before all, even before His Father and the holy angels. (John 6:27; Son. 8:3; 2TiM. 2:19; Comp. Luke12:8).

When we turn to the numbers sealed, every reader who reflects for a moment will allow that they must be symbolically, and not literally, understood. Twelve thousand out of each of twelve tribes, in all a hundred and forty and four thousand, bears upon its face the stamp of symbolism. It is more difficult to answer the question, Who are they? Are they Jewish Christians, or are they the whole multitude of God’s faithful people belonging to the Church universal, but indicated by a figure taken from Judaism?

The question now asked is of greater than ordinary importance, for upon the answer given to it largely depends on the solution of the problem whether the author of the fourth Gospel and the author of the Apocalypse are the same. If the first vision of the chapter relating to those sealed out of the tribes of Israel speak only of Jewish Christians, and the second vision, beginning at Rev. 7:9, of the great multitude which no man could number, speak of Gentile Christians, it will follow that the writer exhibits a particularistic tendency altogether at variance with the universalism of the author of the fourth Gospel. Gentile Christians will be, as they have been called, an appendix to the Jewish-Christian Church; and the followers of Jesus will fail to constitute one flock all the members of which are equal in the sight of God, occupy the same position, and enjoy the same privileges. The first impression produced by the vision of the sealed is undoubtedly that it refers to Jewish Christians, and to them alone. Many considerations, however, lead to the wider conclusion that, under a Jewish figure, they include all the followers of Christ, or the universal Church. Some of these at least ought to be noticed.

1. We have not yet found, and we shall not find in any later part of the Apocalypse, a distinction drawn between Jewish and Gentile Christians. To the eye of the Seer, the Church of the Lord Jesus Christ is one. There is in it neither Jew nor Greek, barbarian, Scythian, bond, nor free. He recognizes in it in its collective capacity the Body of Christ, all the members of which occupy the same relation to their Lord and stand equally in grace. He knows indeed of a distinction between the Jewish Church, which waited for the coming of the Lord, and the Christian Church, which rejoiced in Him as come; but he knows also that when Jesus did come the privileges of the latter were bestowed upon those in the former who had looked onward to Christ’s day, and that they were arrayed in the same white robe. Under all the six Seals, accordingly, embracing the whole period of the Gospel dispensation, there is not a single word to suggest the thought that the Christian Church is divided into two parts. The struggle, the preservation, and the victory belong equally to all. A similar remark may be made on the epistles to the seven churches, which unquestionably contain a representation of that Church the fortunes of which are to be afterwards described. In these epistles Christ walks equally in the midst of every part of it; and promises are made, not in one form to one member and in another to another, but always in precisely the same terms to him that overcometh. It would be out of keeping with this were we now, when a similar topic of preservation is on hand, to be introduced to a Jewish-Christian as distinguished from a Gentile-Christian Church.

2. It is the custom of the Seer to heighten and spiritualize all Jewish names. The Temple, the Tabernacle, the Altar, Mount Zion and Jerusalem are to the embodiments of ideas deeper than those literally conveyed by them. Analogy therefore might suggest that this also would be the case with the word Israel. Nay, it would even be the more natural so to use that word, because it is so often used in the same spiritual sense in other parts of the New Testament; But they are not all Israel which are of Israel; And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. Nor need we be startled by that employment of the word tribes, which may seem to give more precision to the idea that Jewish Christians are designated by the term, for St. John in his peculiar way of looking at men, beheld tribes not only among the Jews, but among all nations: and all the tribes of the earth shall mourn over Him. In Rev. 21:12, too, the twelve tribes plainly include all believers. (Rom. 9:6; Gal. 6:16; Rev. 1:7).

3. The enumeration of the tribes of Israel given in these verses is different from any other enumeration of the king contained in Scripture. Thus the tribe of Dan is omitted; and, contrary to the practice of at least the later books of the Old Testament, that of Levi is inserted; while Joseph also is substituted for Ephraim: and the order in which the twelve are given has elsewhere no parallel. Points such as these may appear trifling, but they are not without importance. No student of the Apocalypse will imagine that they are accidental or undersigned. He may not be able to satisfy either himself or others as to the grounds upon which St. John proceeded, but that there were grounds sufficient to the Apostle himself for what he did he will not for a moment doubt as Christ has said this to him. One thing may, however, he said. If the changes can he explained at all, it must be by considerations springing out of the heart of the Christian community, and not out of any suggested by the relations of the tribes of Judaism to one another. Levi may thus be inserted, instead of standing apart as formerly, because in Christ Jesus there was no priestly tribe: all Christians were priests; Dan may he omitted because that tribe had chosen the serpent as its emblem! and St John not only felt with peculiar power the direct antagonism to Christ of the old serpent the devil, but had been accustomed to see in the traitor Judas, who had been expelled from the apostolic band, and for whom another apostle had been substituted, the very impersonation or incarnation of Satan; Ephraim also may have been replaced by Joseph because of its enmity to Judah, the tribe out of which Jesus sprang; while Judah, the fourth son of Jacob, may head the list because it was the tribe in which Christ was born. (Comp. Rev. 12:9; John 8:2).

4. Some of the expressions of the passage are inconsistent with the limitation of the sealed to any special class of Christians. Why, for example, should the holding back of the winds be universal? Would it not have been enough to restrain the winds that blew on Jewish Christians, and not the winds of the whole earth? And again, why do we meet with language of so general a character as that of Rev. 7:3: till we shall have sealed the servants of our God? This designation servants seems to include the whole number, and not some only, of God’s children.

5. If God’s servants from among the Gentiles are not now sealed, the Apocalypse mentions no other occasion when they were so. It is true that, according to the ordinary interpretation of the next vision, they are admitted to the happiness of heaven; but we may well ask whether, if the sealing be the emblem of preservation amidst worldly troubles, they ought not also, at one time or another, to have been sealed on earth.

6. The sealed are marked upon their foreheads, and in Rev. 22:4 all believers are marked in a similar way.

7. We shall meet again this number of a hundred and forty-four thousand in chap. 14; and, while it can hardly be doubted that the same persons are on both occasions included in it, it will be seen that there at least the whole number of the redeemed is meant.

8. It is worthy of notice that the contrasts of the Apocalypse lead directly to a similar conclusion. St. John always sees light and darkness standing over against each other, and exhibiting themselves in a correspondence which, extending even to minute details, aids the task of the interpreter. Now in many passages of this book we find Satan not only marking his followers, but, precisely as here, marking them upon the forehead; and it is impossible to resist the conclusion that the one marking is the antithesis of the other. But this mark is imprinted by Satan upon all his followers, and the inference is legitimate that the seal of the living God is in like manner imprinted upon all the followers of Jesus. (Rev. 13:16-17; 14:9; 16:2; 19:20; 20:4).

9. One more reason may be assigned for this conclusion. If Rev. 7:4, with its hundred and forty and four thousand out of every tribe of the children of Israel, is to be understood of Jewish Christians alone, the contrast between it and Rev. 7:9, with its great multitude, which no man can number, out of every nation, and of all tribes, and peoples, and tongues, makes it necessary to understand the latter of Gentile Christians alone. It will not do to say that the comprehensive enumeration of this verse may include Jewish as well as Gentile Christians. Placed over against the very definite statement of Rev. 7:4, it can only, according to the style of the Apocalypse, be referred to persons who have come out of the heathen world in the fourfold conception of its parts. Now, whatever may be the precise interpretation of the second vision of the chapter, it is undeniable that it unfolds a higher stage of privilege and glory than the first. It will thus follow on the supposition now combated that at the very instant when the Apostle is said to be placing Gentile Christians in a position of inferiority to Jewish Christians, and when he is treating the one as simply an appendix to the other, he speaks of them as the inheritors of a far greater weight of glory. St. John could not be thus in consistent with himself.

The conclusion from all that has been said, is plain. The vision of the sealing does not apply to Jewish Christians only, but to the universal Church. When the judgments of God are abroad in the world, all the Disciples of Christ are sealed for preservation against them.

Notwithstanding what has been said, the reader may still find it difficult to conceive that two pictures of the same multitude should be presented to us drawn on such entirely different lines. What is the meaning of it? he may exclaim. What is the Seers motive in doing so? The explanation is not difficult. An attentive examination of the structural principles marking the writings of St. John will show that they are distinguished by a tendency to set forth the same object in two different lights, the latter of which is climactic to the former, as well as, for the most part at least, taken from a different sphere. The writer is not satisfied with a single utterance of what he desires to impress upon his readers. After he has uttered it for the first time, he brings it again before him, works upon it, enlarges it, deepens it, sets it forth with stronger and more vivid coloring. The fundamental idea is the same on both occasions; but on the second it is the centre of a circle of wider circumference, and it is uttered in a more impressive manner. Want of space will not permit the illustration of this by an appeal either to the nature of Hebrew thought in general, or to the other writings of the New Testament which owe their authorship to St. John. It must be enough to say that the fourth Gospel bears deep and important traces of this characteristic, and that difficult passages in it not otherwise explicable seem to be solved by its application. The main point to be kept in view is that the principle in question may be traced on many different occasions both in the fourth Gospel and in the Apocalypse. One of these has indeed already come under our notice in the case of the golden candle sticks and of the stars in Chapter I of this book. The two figures relate to the same object, but the second is climactic to the first, and it is taken from a larger field. The same principle meets us here. The second vision of chap. 7 is climactic to the first, and the field from which it is drawn is larger. The analogy, however, not of the golden candlesticks and of the stars only, but of many other passages of a similar kind, warrants the inference that both the visions relate to the same thing, although the aspect in which it is looked at is in each case different. Any difficulty therefore at first presented by the double picture disappears; while the peculiarity of structure exhibited not only helps to lead us to a Johannine authorship but tends powerfully to establish the correctness of the interpretation now adopted. (The writer has treated this subject at considerable length in The Expositor (2nd series, vol. 4)).

We are thus entitled to conclude that the hundred and forty-four thousand of this first consolatory vision represent not Jewish Christians only, but the whole Church of God, and that the number used is intended to represent completeness: not one member of the true Church is lost. Twelve, a sacred number, the number of the patriarchs, of the tribes of Israel, and of the Apostles of Jesus, is first multiplied by itself, and then by a thousand, the sign of the heavenly in contrast with the earthly. A hundred and forty and four thousand is the result. (Comp. John 17:12).

It need only further be observed - and the observations will help to confirm what has been said - that St. John did not himself count the number of the sealed. He heard the number of them (Rev. 7:4). Already they were a multitude which no man could number (Rev. 7:9). But He who telleth the innumerable stars that sparkle in the midnight sky, and who bringeth out their host by number could number them. He it was who communicated the number to the Seer. (Isa. 40:26).

The second vision of the chapter follows: -

"After these things I saw, and, behold, a great multitude, which no man could number, out of every nation, and of all tribes, and peoples, and tongues, standing before the throne, and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying, Salvation unto our God which sitteth on the throng and unto the Lamb. And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever and ever. Amen. And one of the elders answered, saying unto me, These which are arrayed in the white robes, who are they, and whence came they? And I said unto him, My lord, thou knowest. And he said to me, These are they which came out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and they serve Him day and night in His temple: and He that sitteth on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst anymore; neither shall the sun strike upon hem, nor any heat: for the Lamb which is in the midst of the throne shall be their Shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes (Rev. 7:9-17)."

Upon the magnificence and beauty of this description it is not only unnecessary, but it would also be a mistake, to dwell. Words of man would only mar the sublimity and pathos of the spectacle. Neither is it desirable to look at each expression of the passage in itself. These expressions are better considered as a whole. One point indeed ought to be carefully kept in view: that the palms spoken of in Rev. 7:9 as in the hands of the happy multitude are not the palms of victory in any earthly contest, but the palms of the Feast of Tabernacles, and that upon the thought of that feast the scene is molded.

The Feast of Tabernacles, it will be remembered, was at once the last, the highest, and the most joyful of the festivals of the Jewish year. It fell in the month of October, when the harvest not only of grain, but of wine and oil, had been gathered in, and when, therefore, all the labors of the year were past. It was preceded, too, by the great Day of Atonement, the ceremonial of which gathered together all the sacrificial acts of the previous months, beheld the sins of the people, from their highest to their lowest, carried away into the wilderness, and brought with it the blessing of God from that innermost recess of the sanctuary which was lightened by the special glory of His presence, and into which the high-priest even was permitted to enter upon that day alone. The feelings awakened in Israel at the time were of the most triumphant kind. They returned in thought to the independent life which their fathers, delivered from the bondage of Egypt, led in the wilderness; and the better to realize this, they left their ordinary dwellings and took up their abode for the days of the feast in booths, which they erected in the streets or on the flat roofs of their houses. These booths were made of branches of their most prized, most fruit-bearing, and most umbrageous trees; and beneath them they raised their psalms of thanksgiving to Him who had delivered them as a bird out of the snare of the fowler. Even this was not all, for we know that in the later period of their history the Jews connected the Feast of Tabernacles with the brightest anticipations of the future as well as with the most joyful memories of the past. They beheld in it the promise of the Spirit, the great gift of the approaching Messianic age; and, that they might give full expression to this, they sent on the eighth, or great, day of the feast, a priest to the pool of Siloam with a golden urn, that he might fill it from the pool, and, bringing it up to the Temple, might pour it on the altar. This is the part of the ceremonial alluded to in John 7:37-39, and during it the joy of the people reached its highest point. They surrounded the priest in crowds as he brought up the water from the pool, waved their lulabs - small branches of palm trees, the palms of Rev. 7:9 and made the courts of the Temple re-echo with their song, with joy shall ye draw water out of wells of salvation. At night the great illumination of the Temple followed, that to which our Lord most probably alludes when, immediately after the Feast of Tabernacles spoken of in chap. 8 of the fourth Gospel, He exclaims, "I am the Light of the world: he that followeth Me shall not walk in the darkness, but shall have the light of life." (Isa. 12:3; John 8:12).

Such was the scene the main particulars of which are here made use of by the apocalyptic Seer to set before us the triumphant and glorious condition of the Church when, after all her members have been sealed, they are admitted to the full enjoyment of the blessings of God’s covenant, and when, washed in the blood of the Lamb and clothed with His righteousness, they keep their Feast of Tabernacles.

A most important and interesting question connected with this vision has still to be answered. It may be first asked in the words of Isaac Williams. It is whether all this description is of the Church in heaven or on earth. The same writer has answered his question by saying, The fact is that, like the expression ‘the kingdom of heaven’ and many others of the same kind, it applies to both, and it is doubtless intended to do so - in fullness hereafter, but even here in part. The answer thus given is no doubt correct when the question is asked in the particular form to which it is a reply. Yet we have still to ask whether, granting it to be so, the primary reference of the vision is to the Church of Christ during her present pilgrimage or after that pilgrimage has been completed, and she has entered on her eternal rest. To the question so put, the reply usually given is that the Seer has the latter aspect of the Church in view. The redeemed are sealed on earth; they bear their palms, and rejoice with the joy afterwards spoken of, in heaven. Much in the passage may seem to justify this conclusion. But a recent writer on the subject has adduced such powerful considerations in favor of the former view, that it will be proper to examine them. (The Apocalypse, p. 126; Professor Gibson, in The Monthly Interpreter, vol. 2, p. 9).

Appeal is first made to Mat. 24:13, a passage throwing no light upon the point. It is otherwise with many prophecies of the Old Testament next referred to, which describe the coming dispensation of the Gospel: They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them; He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. To passages such as these have to be added the promises of our Lord as to fountains of living waters even now opened to the believer, that he may drink and never thirst again: “Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a springing fountain of water, unto eternal life;" "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water." St. John, too, it is urged, teaches us to look for a Tabernacle Feast on earth, while at the same time throughout all his writings eternal life is set before us as a present possession. Nor is this the case only in the writings of St. John. In the Epistle to the Hebrews, we meet the same line of thought: Ye have come not Ye shall come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and Church of the first-born, who are enrolled in heaven. Influenced by these considerations, the writer to whom we have referred is led, though not without some hesitation, to conclude that the vision of the palm-bearing multitude is to be understood of the Church on earth, and not of the Church in heaven. (Isa. 49:10; 25:8; Zec. 14:16; John 4:13-14; 7:37-38; 1:14; Heb. 12:22-23).

The conclusion may be accepted without the hesitation. The colors on the canvas may indeed at first appear too bright for any condition of things on this side the grave. But they are not brighter than those employed in the description of the new Jerusalem in chap. 21; and, when we come to the exposition of that chapter, we shall find positive proof in the language of the Seer that he looks upon that city as one already come down from heaven and established among men. Not a few of its most glowing traits are even precisely the same as those that we meet in the corresponding vision of this chapter: And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His peoples, and God Himself shall be with them, and be their God; and He shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away. If words like these may be justly applied, as we have yet to see that they may and must be, to one aspect of the Church on earth, there is certainly nothing to hinder their application to the same Church now. The truth is that in both cases the description is ideal, and that no less so than the description of the terrors of the worldly at the opening of the sixth Seal Nor indeed shall we understand any part of the Apocalypse unless we recognize the fact that everything with which it is concerned is raised to an ideal standard. Reward and punishment, righteousness and sin, the martyrdoms of the Church and the fate of her oppressors, are all set before us in an ideal light. The Seer moves in the midst of conceptions which are fundamental, ultimate, and eternal The broken lights which partially illuminate our progress in this world are to him absorbed in the true Light. The clouds and darkness which obscure our path gather themselves together to his eyes in the darkness with which the light has to contend. Descriptions, accordingly, applicable in their fullness to the Church only after the glory of her Lord is manifested, apply also to her now, when she is thought of as living the life that is hid with Christ in God, the life of her exalted and glorified Redeemer. For this conception the colors of the picture before us are not too bright. (Rev. 21:3-4; Comp. on the general thought Brown, The Second Advent, chap. 6).

The relation in which the two visions of this chapter stand to one another may now be obvious. Although the persons referred to are in both the same, they do not in both occupy the same position. In the first they are only sealed, and through that sealing they are safe. Their Lord has taken them under His protection; and, whatever troubles or perils may have set them, no one shall pluck them out of His hand. In the second they are more than safe. They have peace, and joy, and triumph, their every want supplied, their every sorrow healed. Death itself is swallowed up in victory, and every tear is wiped from every eye.

Thus also may we determine the period to which both the sealing of believers and there, subsequent enjoyment of heavenly blessing belong. In neither vision are we introduced to any special era of Christian history. St. John has in view neither the Christians of his own day alone, nor those of any later time. As we found that each of the first six Seals embraced the whole Gospel age, so also is it with these consolatory visions. We are to dwell upon the thought rather than the time of preservation and of bliss. The Church of Christ never ceases to follow in the footsteps of her Lord. Like Him, when faithful to her high commission, she never ceases to bear the cross. The unredeemed world must always be her enemy; and in it she must always have tribulation. But not less continuous is her joy. We judge wrongly when we think that the Man of sorrows was never joyful, The spoke of My peace, My joy. In one of His moments of deepest feeling we are told that He rejoiced in spirit. Outwardly the world troubled Him; and huge billows, raised by its tempestuous winds, swept across the surface of His soul. Beneath, the unfathomed depths were calm. In communion with His Father in heaven, in the thought of the great work which He was carrying to its completion, and in the prospect of the glory that awaited Him, He could rejoice in the midst of sorrow. So also with the members of His Body. They bear about with them a secret joy which, like their new name, no man knoweth saving he that receiveth it as the friend of the bridegroom who standeth and heareth him rejoices greatly because of the bridegroom s voice, so their joy is fulfilled. Nor does it ever cease to be theirs while their Lord is with them; and unless they grieve Him lo, He is always with them, even unto the consummation of the age. The two visions, therefore, of the sealing and of the palm-bearing multitude embrace the whole Christian dispensation within their scope, and express ideas which belong to the condition of the believer in all places and at all times. (John 14:27; 17:13; Luke 10:21; John 3:29; Mat. 28:20).

THE SEALED ROLL OPENED Rev. Chapter 6 Vs. 1-17

 

THE SEALED ROLL OPENED

The First Six Seals

With the sixth chapter of the Apocalypse the main action of the book may be said properly to begin. Three sections of the seven into which it is divided have already passed under our notice. The fourth section, extending from chap. 6:1 to chap. 18:24, is intended to bring before us the struggle of Gods people, the judgment of God upon her enemies, and her final victory. No detail of historical events in which these things are fulfilled need be looked for. We are to be directed rather to the sources whence the trials spring, and to the principles by which the victory is gained. At this point in the unfolding of the visions it is generally thought that there is a pause, an interval of quietness however brief, and a hush of expectation on the part both of the Seer himself and of all the heavenly witnesses of the wondrous drama. But there seems to be no foundation for such an impression in the text; and it is more in keeping alike with the language of this particular passage and with the general probabilities of the case to imagine that the lightnings and voices and thunders, spoken of in Rev. 4:5 as proceeding out of the throne, continue to re-echo over the scene, filling the hearts of the spectators with that of awe which they are naturally fitted to awaken. We have to meet the Lord in judgment. We are to behold the Lamb as the Lion of the tribe of Judah; and when He so appears, the mountains flow down at His presence. (Isa. 64:1).

The Lamb then, who had, in the previous chapter, taken the book out of the hand of Him that sat upon the throne, is now to open it, part by part, seal by seal:

"And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come (Rev. 6:1)."

Particular attention ought to be paid to the fact that the true reading of the last clause of this verse is not, as in the Authorized Version, Come and see, but simply, as in the Revised Version, Come. The call is not addressed to the Seer, but to the Lord Himself; and it is uttered by one of the four living creatures spoken of in Rev. 4:6, who are in the midst of the throne and round about the throne, and who in Rev. 4:8 of the same chapter are the first to raise the song from which they never rest, saying, Holy, holy, holy, is the Lord, God, the Almighty, which was and which is and which is to come. The word Come therefore embodies the longing of redeemed creation that the Lord, for the completion of whose work it waits, will take to Him His great power and reign. Not so much for the perfecting of its own happiness, or for deliverance from the various troubles by which it is as yet beset, and not so much for the manifestation of its Lord in His abounding mercy to His own, does the creation delivered from the bondage of corruption wait, as for the moment when Christ shall appear in awful majesty, King of kings and Lord of lords, when He shall banish for ever from the earth the sin by which it is polluted, and when He shall establish, from the rising of the sun to the going down of the same, His glorious kingdom of righteousness, and peace, and joy in the Holy Ghost.

This prospect is inseparably associated with the Second Coming of Him who is now concealed from our view; and therefore the cry of the whole waiting creation, whether animate or inanimate, to its Lord is Come. The cry, too, and that not only in the case of the first living creature, but according to a rule of interpretation of which in this book we shall often have to make use in the case of the three that follow, is uttered with a voice of thunder; and thunder is always an accompaniment and symbol of the Divine judgments.

No sooner is the cry heard than it is answered: -

"And I saw, and behold a white horse: and he that sat thereon had a bow; and there was given unto him a crown and he came forth conquering, and to conquer (Rev. 6:2)."

Few figures of the Apocalypse have occasioned more trouble to interpreters than that contained in these words. On the one hand, the particulars seem unmistakably to point to the Lord Himself; but, on the other hand, if the first rider be the glorified Redeemer, it is difficult to establish that harmonious parallelism with the following riders which appears to be required by the well-ordered arrangement of the visions of this book. Yet it is clearly impossible to regard the first rider as merely a symbol of war, for the second rider would then convey the same lesson as the first; nor is there anything in the text to establish a distinction, frequently resorted to, by which the first rider is thought to denote foreign, and the second civil, war. Every attempt also to separate the white horse of this vision from that of the vision at Rev. 19:11 fails, and must fail. Probably it is enough to say that not one of the four riders is a person. Each is rather a cause, a manifestation of certain truths connected with the kingdom of Christ when that kingdom is seen to be, in its own nature, the judgment of the world. Even war, famine, and death and Hades, which follow, are not literally these things. They are simply used, as scourges of mankind, to give general expression to the judgments of God. Thus also under the first rider the cause rather than the person of Christ is introduced to us, in the earliest stage of its victorious progress, and with the promise of its future triumph. The various points of the description hardly need to be explained. The colour of the horse is white, for throughout these visions that colour is always the symbol of heavenly purity. The rider has a crown given him, a crown of royalty. He has in his hand a bow, the instrument of war by which he scatters his enemies like stubble. Finally, he comes forth conquering and to conquer, for his victorious march knows no interruption, and at last leaves no foe unvanquished. In the first rider we have thus the cause of Christ in its essence, as that cause of light which, having already drawn to it the sons of light, has become darkness to the sons of darkness. By the opening of the first Seal we learn that this cause is in the world, that this kingdom is in the midst of us, and that they who oppose it shall be overwhelmed with defeat. (Isa. 41:2).

The interpretation now given of the first rider as one who rides forth to judgment on a sinful world is confirmed by what is said of the three that follow him. In them too we have judgment, and judgment only, while the three judgments spoken of - war, famine, and death - are precisely those with which the prophets in the Old Testament and the Saviour Himself in the New have familiarized our thoughts. They are not to be literally understood. Like all else in the visions of St. John, they are used symbolically; and each of them expresses in a general form the calamities and woes, the misfortunes and sorrows, brought by sinful men upon themselves through rejection of their rightful King. (Eze. 6:11; Mat. 24:6-8).

The second Seal is now broken, and the second rider follows: -

"And when He opened the second seal, I heard the second living creature saying, Come. And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slaughter one another: and there was given unto him a great sword (Rev. 6:3-4)."

The second horse is red, the colour of blood, for it is the horse of war: and slaughter follows it as its rider passes over the earth; that is, not over the earth in general, but over the ungodly. Two things in this vision are particularly worthy of notice. In the first place, the war spoken of is not between the righteous and the wicked, but among the wicked alone. The wicked slaughter one another. All persons engaged in these internecine conflicts have cast aside the offers of the Prince of peace; and, at enmity with Him who is the only true foundation of human brotherhood, they are also at enmity among themselves. Of the righteous nothing is yet said. We are left to infer that they are safe in their dwellings, in peaceable habitations, and in quiet resting-places. By-and-by we shall learn that they are not only safe, but surrounded with joy and plenty In the second place, the original word translated slay both in the Authorized and Revised Versions deserves attention. It is a sacrificial term, the same as that found in Rev. 5:6, where we read of the slaughtered Lamb; and here therefore, as there, it ought to be rendered, not slay, but slaughter. The instant we so translate, the whole picture rises before our view in a light entirely different from that in which we commonly regard it. What judgment, nay what irony of judgment, is there in the ways of God when He visits sinners with the terrors of His wrath! The very fate which men shrink from accepting in the form of a blessing overtakes them in the form of a curse. They think to save their life, and they lose it. They seek to avoid that sacrifice of themselves which, made in Christ, lies at the root of the true accomplishment of human destiny; and they are constrained to substitute for it a sacrifice of an altogether different kind: they sacrifice, they slaughter, one another. (Isa. 32:18).

The third Seal is now broken, and the third rider follows: -

"And when He opened the third seal, I heard the third living creature saying, Come. And I saw, and behold a black horse; and he that sat thereon had a balance in his hand. And I heard as it were a voice in the midst of the four living creatures, saying, A measure of wheat for a penny (or a silver penny), and three measures of barley for a penny; and the oil and the wine hurt thou not (Rev. 6:5-6)."

The third living creature cries as the two before it had done; and a third horse comes forth, the color of which is black, the color of gloom and mourning and lamentation. Nor can there be any doubt that this condition of things is produced by scarcity, for the figure of the balance and of measuring bread by weight is on different occasions employed in the Old Testament to express the idea of famine. Thus among the threatenings denounced upon Israel should it prove faithless to God’s covenant we read, And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.

And so also when Ezekiel would describe the miseries of the coming siege of Jerusalem he exclaims, Moreover He said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: that they may want bread and water, and be astonied one with another, and consume away for their iniquity. To give out corn by weight instead of measure was thus an emblem of scarcity. The particulars of the scarcity here described are obscured to the English reader by the unfortunate translation, both in this passage and elsewhere, and in the Revised as well as the Authorized Version, of the Greek denarius by the English penny. That coin was of the value of fully eight-pence of our money and was the recognized payment of a laborer’s full day’s work. In ordinary circumstances it was sufficient to purchase eight of the small measures now referred to, so that when it could buy one measure only, the quantity needed by a single man for his own daily food, it is implied that wheat had risen eight times in price, and that all that could be purchased by means of a whole day’s toil would suffice for no more than one individual’s sustenance, leaving nothing for his other wants and the wants of his family. No doubt three measures of barley could be purchased for the same sum, but barley was a coarser grain, and to be dependent upon it was in itself a proof that there was famine in the land. Again, as in the previous judgment, the words of the figure are not to be literally understood. What we have before us is not famine in its strict sense, but the judgment of God under the form of famine; and this second judgment is climactic to the first. Men say to themselves that they will live at peace with one another, and sow, and reap, and plant vineyards, and eat the fruit thereof. But in doing this they are mastered by the power of selfishness; the too eager pursuit of earthly interests defeats its end; and, under the influence of deeper and more mysterious laws than the mere political economist can discover, fields that might have been covered with golden harvests lie desolate and bare. (Lev. 26:26; Eze. 4:16-17; Comp. Mat. 20:2).

Nothing has yet been said of the last clause of this judgment: The oil and the wine hurt thou not. The words are generally regarded as a limitation of the severity of the famine previously described, and as a promise that even in judging God will not execute all His wrath. The interpretation can hardly be accepted. Not only does it weaken the force of the threatening, but the meaning thus given to the figure is entirely out of place. Oil and wine were for the mansions of the rich not for the habitations of the poor, for the feast and not for the supply of the common wants of life. Nor would a sufferer from famine have found in them a substitute for bread. The meaning of the words therefore must be looked for in a wholly different direction. Thou preparest a table before me, says the Psalmist, in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. This is the table the supply of which is now alluded to. It is prepared for the righteous in the midst of the struggles of the world, and in the presence of their enemies. Oil is there in abundance to anoint the heads of the happy guests, and their cups are so filled with plenty that they run over. In the words under consideration, accordingly, we have no limitation of the effects of famine. The wine and the oil alluded to express not so much what is simply required for life as the plenty and the joy of life; and, thus interpreted, they are a figure of the care with which God watches over His own people Israel and supplies all their wants. While His judgments are abroad in the earth they are protected in the hollow of His hand. He has taken them into His banqueting house, and His banner over them is love. The world may be hungry, but they are fed. As the children of Israel had light in their dwellings while the land of Egypt lay in darkness, so while the world famishes the followers of Jesus have all and more than all that they require. They have life, and that abundantly. Thus we learn the condition of the children of God during the trials spoken of in these visions. Under the second Seal we could only infer from the general analogy of this book that they were safe. Now we know that they are not only safe, but that they are enriched with every blessing. They have oil that makes the face of man to shine, and bread that strengthened his heart. (Psa. 23:5; John 10:10; Psa. 104:15).

The fourth Seal is now broken, and the fourth rider follows: -

"And when He opened the fourth seal, I heard the voice of the fourth living creature saying, Come. And I saw, and behold a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth (Rev. 6:7-8)."

The color of the fourth horse is pale; it has the livid color of a corpse, corresponding to its rider, whose name, Death, is in this case given. Hades followed with him, not after him, thus showing that a gloomy and dark region beyond the grave is his inseparable attendant, and that it too is an instrument of God’s wrath. In Rev. 1:18 these two dire companions had also been associated with one another; and it is important to notice the combination, as the fact will afterwards throw light upon one of the most difficult visions of the book. Death is not neutral death, that separation between soul and body which awaits every individual of the human family until the Saviour comes. It is death in the deeper meaning which it so often bears in Scripture, and especially in the writings of St John, - death as judgment. In like manner Hades is not the neutral grave where the rich and the poor meet together, where the wicked cease from troubling, and where the weary are at rest. It is the region occupied by those who have not found life in Christ; and, not less than death, it is judgment Death and Hades then are the culminating judgments of God upon the earth, that is, upon the wicked; and they execute their mission in a fourfold manner: by the sword, and famine, and death, and the wild beasts of the earth. The world, the symbolical number of which is four, instead of blessing such as submit themselves to its sway, turns round upon them with all the powers at its command and kills them. The wicked are sunk down in the pit that they made: in the net which they hid is their own foot taken. (Psa. 9:15).

It is not easy to say why authority is given death and Hades over no more than the fourth part of the earth, when we might rather have expected that their dominion would be extended over the whole. The question may be asked whether it is possible so to understand the Seer as to connect a fourth part of the earth, not with all the instruments together, but with each separate instrument of judgment afterwards named - one fourth to be killed with the sword, a second with famine, a third with death, and a fourth by wild beasts. Should such an idea be regarded as untenable, the probability is that a fourth part is mentioned in order to make room for the climactic rise to a third part afterwards met under, the trumpet judgments.

The end of the first four Seals has now been reached, and at this point there is an obvious break in the hitherto harmonious progress of the visions. No fifth rider appears when the fifth Seal is broken, and we pass from the material into the spiritual from the visible into the invisible, world. That the transition is not accidental, but deliberately made, appears from this, that the very same principle of division marks the series of the trumpets at Rev. 9:1, and of the bowls at Rev. 16:10. We have thus the number seven divided into its two parts four and three, while in chaps. 2 and 3 we had it divided into three and four. The difference is easily accounted for, three being the number of God, or the Divine, and therefore taking precedence when we are concerned with the existence of the Church, four being the number of the world, and therefore coming first when judgment on the world is described. It is of more consequence, however, to note the fact than to explain it, for it helps in no small degree to illustrate that artificial structure of the Apocalypse which is so completely at variance with the supposition that it describes in its successive paragraphs the successive historical events of the Christian age of chapters 2 &3.

Passing then into a different region of thought, the fifth Seal is now broken: -

"And when He opened the fifth seal, I saw underneath the altar the souls of them that had been slaughtered for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O Master, the holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, which should be killed even as they were, should be fulfilled (Rev. 6:9-11)."

The vision contained in these words is unquestionably a crucial one for the interpretation of the Apocalypse, and it will be necessary to dwell upon it for a little. The minor details may be easily disposed of. By the consent of all commentators of note, the altar referred to is the brazen altar of sacrifice, which stood in the outer court both of the Tabernacle and the Temple; the souls, or lives, seen under it are probably seen under the form of blood, for the blood was the life: and the law of Moses commanded that when animals were sacrificed the blood should be poured out at the bottom of the altar of burnt-offering, which in before the tabernacle of the congregation; while the little time mentioned in Rev. 6:11 can mean nothing else than the interval between the moment when the souls were spoken to and that when the killing of their brethren should be brought to a close. (Lev. 4:7).

The main question to be answered is, whom do these souls represent? Are they Christian martyrs, suffering perhaps at the hands of the Jews before the fall of Jerusalem, perhaps at the hands of the world to the end of time? Or are they the martyrs of the Old Testament dispensation, Jewish martyrs, who had lived and died in faith? Both suppositions have been entertained, though the former has been, and still is, that almost universally adopted. Yet there can be little doubt that the latter is correct, and that several important particulars of the passage demand its acceptance.

1. Let us observe how these martyrs are designated. They had been slain for the word of God, and for the testimony which they held. But that is not the full expression of Christian testimony. As we read in many other passages of the book before us, Christians have the testimony of Jesus. The addition needed to bring out the Christian character of the testimony referred to is wanting here. No doubt the saints of old looked forward to the coming of the Christ; but the testimony of Jesus is the testimony pertaining to Him as a Saviour come, in all the glory of His person and in all the completeness of His work. It is a testimony embracing a full knowledge of the Messiah, and the inference is natural and legitimate that it is not ascribed to the souls under the altar, because they neither had nor could have possessed it. (Comp. Rev. 1:2; 1:9; 11:7; 12:11; 12:17; 19:10).

2. The cry of these souls is worthy of notice, How long, O Master, the holy and the true, where the word Master, applied also in Acts 4:24 and Jude 1:4 to God as distinguished from Christ, corresponds better to the spirit of the Old than of the New Testament dispensation. (Margin of Revised Version)

3. The time at which the martyrs had been killed belongs not to the present or the future, but to the past. Like all the other Seals, the fifth is opened at the very beginning of the Christian era as seen by St. John; and no sooner is it opened than the souls are seen. It is true that the Seer might be supposed to transport himself forward into the future, and, at some point of Christian history more or less distant, to console Christian martyrs who had already fallen with the assurance that they had only to wait a little time, until such as were to be their later companions in martyrdom should have shared their fate. But such a supposition is inconsistent with the fact that St. John in the Apocalypse always thinks of the Christian age as one hardly capable of being divided; while, as we shall immediately see more clearly, it would make it impossible to explain the consolation afforded by the bestowal of the white robe.

4. The altar under which the blood is seen may help to confirm this conclusion, for that blood is not preserved in the inner sanctuary, in that heaven which is the ideal home of all the disciples of Jesus: it lies beneath the altar of the outer court.

5. The main argument, however, in favor of the view now contended for, is to be found in the act by which these souls were comforted: And there was given them to each one a white robe. The white robe, then, they had not obtained before; and yet that robe belongs during his life on earth to every follower of Christ. Nothing is more frequently spoken of in these visions than the white robe of the redeemed, and it is obviously theirs from the first moment when they are united to their Lord. It is the robe of the priesthood, and at their very entrance upon true spiritual life they are priests in Him. It is the robe with which the faithful remnant in Sardis had been arrayed before they are introduced to us, for they had not defiled it; and the emphasis in the promise there given, they shall walk with Me in white, appears to lie upon its first rather than its second clause. Again, the promise to everyone in that church that overcometh is that he shall be arrayed in white garments; and it is beyond dispute that the promises of the seven epistles belong to the victory of faith gained in this world, not less than to the perfected reward of victory in the world to come. In like manner the Laodicean church is exhorted to buy of her Lord white garments that she may be clothed, as well as gold that she may be enriched, and eyesalve that she may see; and, as the two latter purchases refer to her present state, so also must the former. When, too, the Lord is united in marriage to His Church, it is said that it was given unto her that she should array herself in fine linen, bright and pure; and that fine linen is immediately explained to be the righteous acts of the saints. (Rev. 3:4; Rev. 3:5; Rev. 3:18; Rev. 19:8).

Putting all these passages together, we are distinctly taught that in the language of the Apocalypse the white robe denotes that perfect righteousness of Christ, both external and internal, which is bestowed upon the believer from the moment when he is by faith made one with Jesus. It is that more perfect justification of which St. Paul spoke at Antioch in Pisidia when he said to the Jews, By Him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses. It had been longed for by the saints of the Old Testament but had never been fully bestowed upon them until Jesus came. David had prayed for it: Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow; Isaiah had anticipated it when he looked forward to the acceptable year of the Lord: I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels; and Ezekiel had celebrated it as the chief blessing of Gospel times: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. . . . And ye shall be My people, and I will be your God. I will also save you from all your uncleannesses. But while thus prayed for, anticipated, and greeted from afar, the fullness of blessing belonging to the New Testament had not been actually received under the Old. He that is but little in the kingdom of heaven is greater than John. As we are taught in the Epistle to the Hebrews, even Abel, Enoch, Noah, Abraham, Isaac, Jacob, Moses, and all those heroes of faith who had subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens - even these all, having had witness borne to them through their faith, received not the promise: God having provided some better thing concerning us, that apart from us they should not be made perfect. At death they were not made perfect. They passed rather into a holy rest where they waited until, like Abraham, who had rejoiced that he should see Christ’s day, they saw it and were glad. Then the white robe was given them. They were raised to the level of that Church which, now that Jesus had come, rejoiced in Him with a joy unspeakable and glorified. (Acts 13:39; Psm. 51:7; Isa. 61:10; Eze. 36:25-29; Mat. 11:11; Heb. 11:39-40; John 8:56; 1Pet, 1:8 (R.V., margin)).

These considerations appear sufficient to decide the point. The souls under the altar of the fifth Seal are the saints, not of Christianity, but of Judaism. It is true that all of them had not been literally slaughtered. But it is a peculiarity of this book, of which further proof will be afforded as we proceed, that it regards all true followers of Christ as martyrs. Christ was Himself a Martyr; His disciples follow Him: they are martyrs. Christ’s Church is a martyr, Church. She dies in her Master’s service, and for the world’s good.

One point more ought to be noticed before we leave this Seal. The language of these souls under the altar is apt to offend when they apparently cry for vengeance upon their murderers: How long dost Thou not avenge? Yet it is enough to say that so to interpret their cry is to do injustice to the whole spirit of this book Strictly speaking, in fact, they do not themselves cry. It is their blood that cries; it is the wrong done to them that demands reparation. In so far as they may be supposed to cry, they have in view, not their enemies as persons, but the evil that is in them, and that manifests itself through them. At first it may seem difficult to draw the distinction; but if we pause over the matter for a little, the difficulty will disappear. Never do we pity the sinner more, or feel for him with a keener sympathy, than when we are most indignant at sin and most earnest in prayer and effort for its destruction. The more anxious we are for the latter; the more must we compassionate the man who is enveloped in sins fatal toils. When we long therefore for the hour at which sin shall be overtaken by the just judgment of God, we long only for the establishment of that righteous and holy kingdom which is inseparably bound up with the glory of God and the happiness of the world.

For this kingdom then the saints of the Old Testament, together with all their brethren under the New Testament, who like them are faithful unto death, now wait; and the opening of the sixth Seal tells us that it is at hand:

"And I saw when He opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs, when she is shaken of a great wind. And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; and they say to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of their wrath is come; and who is able to stand? (Rev. 6:12-17)."

The description is marked by almost unparalleled magnificence and sublimity, and any attempt to dwell upon details could only injure the general effect. The real question to be answered is, to what does it apply? Is it a picture of the destruction of Jerusalem or of the final Judgment? Or may it even represent every great calamity by which a sinful world is overtaken? In each of these senses, and in each of them with a certain degree of truth, has the passage been understood, each is a part of the great thought which it embraces. The error of interpreters has consisted in confining the whole, or even the primary, sense to any one of them. The true reference of the passage appears to be to the Christian dispensation, especially on its side of judgment. That dispensation had often been spoken of by the prophets in a precisely similar way; and the whole description of these verses, alive with the rich glow of the Eastern imagination, is taken partly from their language, and partly from the language of our Lord in the more prophetic and impassioned moments of His life.

Thus it was that Joel had announced the purpose of God: And I will show wonders in the heavens and the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come, and again, The sun and the moon shall be darkened, and the stars shall withdraw their shining; while, apart altogether from the immediately preceding and following words, which prove the interpretation above given to be correct, this announcement of Joel was declared by St. Peter on the day of Pentecost to apply to the introduction of that kingdom of Christ which, in the gift of tongues, was at that moment exhibited in power. In like manner we read in the prophet Haggai, for thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations. While, again, without our needing to dwell on the connection in which the words occur, we find the writer of the Epistle to the Hebrews applying the prophecy to the circumstances of those to whom he wrote at a time when they had heard the voice that speaketh from heaven, and had received the kingdom that cannot be moved. The prophet Malachi also, whose words have been interpreted for us by our Lord Himself, describes the day of Him whom the Baptist was to precede and to introduce as the day that burneth as a furnace, as the great and terrible day of the Lord. This aspect, too, of any great era in the history of a land or of a people had always been presented by the voice of prophecy in language from which the words before us are obviously taken. Thus it was that when Isaiah described the coming of a time at which the mountain of the Lord’s house shall be established in the top of the mountains and shall be exalted above the hills, and all nations shall flow into it, he mentions, among its other characteristics, And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of His majesty, when He ariseth to shake terribly the earth. When the same prophet details the burden of Babylon which he saw, he exclaims, Behold, the day of the Lord cometh, cruel both with wrath and fierce anger to make the land a desolation, and to destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine; and again, when he widens his view from Babylon to a guilty world, For the Lord hath indignation against all the nations, and fury against all their hosts. . . . And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fade away, as the leaf falleth from off the vine, and as a fading fig from the fig tree. Many other passages of a similar kind might be quoted from the Old Testament; but, without quoting further from that source, it may be enough to call to mind that when our Lord delivered His discourse upon the last things He adopted a precisely similar strain: Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. (Joel 2:30-31; 3:15; Acts 2:16-21; Hag. 2:6-7; Heb. 12:25-29; Mal. 4:1; 4:5; Mark 9:11-13; Isa. 2:19; Isa. 13:9-10; Isa. 34:2; 34:4; Mat. 24:29).

Highly coloured, therefore, as the language used under the sixth Seal may appear to us, to the Jew, animated by the spirit of the Old Testament, it was simply that in which he had been accustomed to express his expectation of any new dispensation of the Almighty, of any striking crisis in the history of the world. Whenever he thought of the Judge of all the earth as manifesting Himself in a greater than ordinary degree, and as manifesting Himself in that truth and righteousness which was the glorious distinction of His character, he took advantage of such figures as we have now before us. To the fall of Jerusalem therefore, to every great crisis in human history, and to the close of all, they may be fittingly applied. In the eloquent language of Dr. Vaughan, These words are wonderful in all senses, not least in this sense: that they are manifold in their accomplishment. Wherever there is a little flock in a waste wilderness; wherever there is a Church in a world; wherever there is a power of unbelief, ungodliness, and violence, throwing itself upon Christ’s faith and Christ’s people and seeking to overbear, and to demolish, and to destroy; whether that power be the power of Jewish bigotry and fanaticism, as in the days of the first disciples; or of pagan Rome, with its idolatries and its cruelties, as in the days of St. John and of the Revelation; or of papal Rome, with its lying wonders and its antichristian assumptions, in ages later still; or of open and rampant atheism, as in the days of the first French Revolution; or of a subtler and more insidious infidelity, like that which is threatening now to deceive, if it were possible, the very elect; wherever and whatever this power may be - and it has had a thousand forms, and may be destined yet to assume a thousand more - then, in each successive century, the words of Christ to His first disciples adapt themselves afresh to the circumstances of His struggling servants; warn them of danger, exhort them to patience, arouse them to hope, assure them of victory; tell of a near end for the individual and for the generation; tell also of a far end, not for ever to be postponed, for time itself and for the world; predict a destruction which shall befall each enemy of the truth, and predict a destruction which shall befall the enemy himself whom each in turn has represented and served; explain the meaning of tribulation, show whence it comes, and point to its swallowing up in glory; reveal the moving hand above, and disclose, from behind the cloud which conceals it, the clear definite purpose and the un changing loving will. Thus understood, each separate downfall of evil becomes a prophecy of the next and of the last; and the partial fulfillment of our Lord’s words in the destruction of Jerusalem, or of St. John’s words in the downfall of idolatry and the dismemberment of Rome, becomes itself in turn a new warrant for the Church’s expectation of the Second Advent and of the day of judgment.

While, however, the truth of these words may be allowed, it is still necessary to urge that the primary application of the language of the sixth Seal is to no one of such events in particular, but to something which includes them all. In other words, it applies to the Christian dispensation, viewed in its beginning, its progress, and its end, viewed in all those issues which it produces in the world, but especially on the side of judgment.

Nor ought such dark and terrible figures to startle us, as if they could not be suitably applied to a dispensation of mercy, of grace that we cannot fathom, of love that passeth knowledge. The Christian dispensation is not effeminacy. If it tells of abounding compassion for the sinner, it tells also of fire, and hail, and vapor of smoke for the sin. If it speaks at one time in a gentle voice, it speaks at another in a voice of thunder; and, when the latter is rightly listened to, the air is cleared as by the whirlwind.

Although, therefore, the language of the prophets and of this passage may at first sight appear to be marked by far too great a measure both of strength and of severity to make it applicable to the Gospel age, it is in reality neither too strong nor too severe. It is at variance only with the verdict of that superficial glance which is satisfied with looking at phenomena in their outward and temporary aspect, and which declines to penetrate into the heart of things. So long as man is content with such a spirit, he is naturally enough unstirred by any powerful emotion; and he can only say that words of prophetic fire are words of exaggeration and of false enthusiasm. But no sooner does he catch that spirit of the Bible which brings him into contact with eternal verities than his tone changes, He can no longer rest upon the surface. He can no longer dismiss the thought of mighty issues at stake around him with the reflection that all the world’s a stage, and all the men and women on it only players. When from the shore he looks out upon the mass of waters stretching before him, he thinks not merely of the light waves rippling at his feet and losing themselves in the sand, but of the unfathomed depths of the ocean from which they come, and of those mysterious movements of it which they indicate. He sees sights, he hears sounds, which the common eye does not see, and the common ear does not hear. The slightest motion of the soil speaks to him of earthquakes; the handful of snow loosened from the mountainside, of avalanches; the simplest utterance of awe, of a cry that the mountains and the hills are falling. The great does not become to him little; but the little becomes great. There is thus no exaggeration in the strength or even in the severity of prophetic figures. The prophet has passed from the world of shadows, flitting past him and disappearing, into the world of realities, Divine, unchangeable, and everlasting.