Notes On The Apocalypse by David Steele

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This, as before, is the "hundred-fold," promised in this life, as a
foretaste and pledge of heavenly felicity.--There is added, a
participation in his honor and authority; for those who suffer with him
shall also reign with him. (2 Tim. ii. 12.) Whilst "this honour is to
all his saints," it is to be conferred upon them by Christ. This
assertion may seem to contradict what Christ said to the mother of
Zebedee's sons, (Matt. xx. 23,)--"to sit on my right hand, and on my
left, is not mine to give."--No, it is not his to give,--"but, except to
them for whom it is prepared of his Father." Then it is his to
give,--his right. Of the honor and felicity promised to such as "fight
the good fight of faith," none can have an adequate conception without
actual experience. (1 John iii. 2.)

GENERAL OBSERVATIONS.

Although the fundamental doctrine of the _Trinity in Unity_ be not
expressly taught or asserted in these epistles, it is nevertheless often
and plainly presupposed. Each epistle begins and closes with express
mention of two divine persons as equally the author. What Christ says,
the Spirit says to these churches. But there is a _third_ divine person
often mentioned who is called "God," and "Father." (Ch. ii. 7, 18, 27,
etc.;) and in the first verse of chapter third, one speaks who has the
seven Spirits of God," where the _Trinity_ is included. Thus, while in
these epistles this important doctrine of the adorable Trinity,--a
doctrine which lies at the very foundation of a sinner's hope, is
obscurely revealed, as being clearly discovered in the preceding parts
of the Holy Scriptures; the subsequent part of this book of Revelation
is intended, among other objects, to demonstrate _the distinct
subsistence and economical actings_ of the co-equal and eternal Three,
in the protection and salvation of the church, and in the control and
moral government of the universe.

Again, on the groundless and chimerical assumption of those expositors
who view these epistles as prophetical of seven successive periods of
the destiny of the church general, the last estate would be worse than
the first,--Laodicea being the worst of all. But this is obviously
contrary to the description contained in ch. xx. 1-10, where the saints
are represented as in possession and exercise of all their purchased and
social rights. Neither does authentic history prove that the church of
Christ was more prosperous under the "ten persecutions" by the heathen
Roman emperors than in the apostolic age, as the superior condition of
the church in Smyrna to that of Ephesus would require. The very contrary
is true; and hence the groundlessness of such interpretation, however
respectable the names of its authors. The object of our Saviour in all
the instructions, counsels, warnings, rebukes and threatenings addressed
to these several churches is doubtless the real benefit of his people in
after generations;--just as his dealings with the church in Old
Testament times, "were written for our admonition and learning." (Rom.
xv. 4; 1 Cor. x. 11.) Moreover, some persons have inferred from our
Lord's treatment of these churches, a _divine warrant_ for the
existence, and an imperative Christian duty for the charitable
recognition, of all the conflicting and antagonistic organizations of
our time, popularly styled Christian churches. But as the designation,
"Christian churches," is in the apprehension of some too general, the
term "evangelical" is used by them as restrictive of the term
"Christian." Still the question will present itself,--What constitutes a
church "evangelical?" And this question is still without any definite
answer. Perhaps no two persons would include in one category the same
denominations of professing Christians. For example,--Is a community to
be considered a Christian church in which the "doctrine of Balaam" is
taught? Does the law of charity require the recognition of an
organization as a Christian church, in which a "Jezebel would be
suffered to teach, and to seduce the servants of Christ?" Is that a
Christian church which denies the supreme deity of Christ, and rejects
the seals of the covenant of grace,--the only charter of the Christian
church's existence, on earth? Or is that combination to be viewed as a
Christian church which has no regular ministry, but expressly rejects
the "pastors and teachers" of Christ's appointment and the morality of
the sabbath? These, and many other questions of similar or analogous
import, will suggest negative answers to all who fear God, respect his
authority, and are free from the bewildering effects of popular error.

It ought to be considered that all these _seven_ churches were _one
church_, as originally constituted, having the same,--that, is, a
divine, scriptural organization. And although in the divine forbearance,
they were still owned by Christ, notwithstanding the errors, heresies
and immoralities which had crept into them; yet it is manifest that he
threatens some of them with divorce, total extinction in case of
impenitence. He has indeed fulfilled his awful threats in making them a
desolation. Is it reasonable to suppose that he would reorganize these,
or recognise others which incorporate the same or the like corruptions
in doctrine and practice for tolerating which he has "removed their
candlestick," or "spued them out of his mouth?" (_Absit blasphemia_.) To
say so, or write so, does not manifest the "charity which rejoiceth not
in iniquity, but rejoiceth in the truth." Alas! the present condition of
the church general contains frequent evidences, that our Saviour's
affectionate counsels, solemn warnings, and awful threatenings, are
neither duly pondered nor dutifully regarded.

CHAPTER IV.

With this chapter the prophetical part of the Apocalypse begins. This is
the place where the third division of the book commences, of which
intimation had been given to John.--"Write ... the things which shall be
hereafter." (Ch. i. 19.) The third is therefore much the largest part of
the whole book, comprising all from the 4th to the 22d ch. It is also to
be noticed that the fourth and fifth chapters are properly of the nature
of an introduction to what follows, presenting to view, as it were, a
grand theatre on which are to be exhibited the dramatic characters and
events which constitute the outline of history in the church and the
world from the apostle's time till the consummation of all things.

Expositors commonly frame and lay down some rules by which they suppose
symbolic language in general, and the symbols of this book in
particular, may be interpreted. On examination, however, it will be
discovered that the learned are not agreed either in the nature or
number of such rules, and sometimes an expositor who has exerted his
ingenuity most in devising canons of interpretation, forgets to apply
them.

All languages, whether spoken or written, are more or less metaphorical,
interspersed with what are called figures of speech. It is customary to
represent nations and tribes, whose language abounds in symbols, as but
little advanced in civilization; and to view oriental nations as more
disposed to indulge in tropes and figures than those of the west; but
perhaps this relative estimate of the modes of speech in the eastern and
western hemispheres will admit of some modification, when we consider
the gesticulations and similes by which the aborigines of America
attempt to give expression to their ideas. The word _hieroglyphics_,
signifying sacred sculpture, derived from the ancient mode of writing by
the priests of Egypt, has received conventional currency among the
learned, as descriptive of any writing which is obscure, "hard to be
understood." And all who read this book will find some of it "dark"
indeed. The divine Author intended that it should be so, (ch. xiii. 18;)
yet he calls it emphatically, a "Revelation."

We have already noticed, that the symbols in this book are taken from
the ceremonial law in part, and part are taken from the works of
creation. The heavens and the earth present to our senses a variety of
material objects; some more, some less calculated to arrest our
attention. Among these, the sun, moon and stars,--earth and sea,
mountains and rivers, occupy prominent places. To facilitate our
knowledge of these, and prompt reference to any part of them, we
generalize or throw them into groups. Thus we speak familiarly of the
"solar system," the "animal, vegetable or mineral kingdom." Now, just
transfer these systematized objects from the material and physical, to
the moral and spiritual world. Then consider what relation any one
object bears to the system, and what influence it has upon the other
objects of which it is a part, and its import may be generally,
satisfactorily and certainly ascertained. Thus the same canons or rules
which we apply in the interpretation of other writings, will be equally
available in "searching the Scriptures,"--never, never forgetting that
it is the Spirit of Christ that "guides into all truth," or his own
all-comprehensive rule of interpretation, "comparing spiritual things
with spiritual." (1 Cor. ii. 13.)

In order to the right observance of the divinely prescribed rule,
"comparing spiritual things with spiritual," we must often refer to the
prophecies of the Old Testament,--to the second and seventh chapters of
Daniel in particular, because that prophet, while the church was captive
under the power of literal Babylon, was favoured with a discovery of the
purpose of God, that a succession of imperial powers should afterwards
arise to "try the patience and the faith of the saints." As in the case
of Pharaoh, so in the whole history of the rise, reign and overthrow of
succeeding persecuting powers, Jehovah's design was precisely the
same,--"to make his power known, and that his name might be declared
throughout all the earth." (Ex. ix. 16; Rom. ix. 17.) In connexion with
this, he would "glorify the riches of his grace on the vessels of mercy,
which he had afore prepared unto glory," by sustaining them in the
furnace of trial.

1. After this I looked, and, behold, a door was opened in heaven: and
the first voice which I heard was as it were of a trumpet talking with
me; which said. Come up hither, and I will show thee things which must
be hereafter.

2. And immediately I was in the Spirit; and, behold, a throne was set in
heaven, and one sat on the throne.

3. And he that sat was to look upon like a jasper and a sardine stone:
and there was a rainbow round about the throne, in sight like unto an
emerald.

Verses 1-3.--"After these things," contained in the three preceding
chapters, the glorious vision of the mediatorial person, and the writing
and sending of the seven epistles; there seems to have intervened a
pause. While John was in expectation of farther discoveries of "things
which were to be thereafter," "behold, a door was opened in heaven," the
place of Jehovah's special residence. But as this "heaven" is sometimes
the theatre of _war_, (ch. xii. 7,) of course it is not to be taken
literally. As a symbol it generally signifies organized society, over
which the Most High presides. The "door opened" afforded the means to
John of seeing the objects within. The "voice as of a trumpet," which
arrested his attention, was that of Christ,--the "voice of the Lord,
full of majesty." (Ps. xxix. 4; ch. i. 10, 11.) John was in his own
apprehension, like Paul, "caught up into the third heaven," that he
might behold in glorious succession "things which must be hereafter."
Why _must_ they be? Simply because such was the "purpose of Him who
worketh all things after the counsel of his own will; who is wonderful
in counsel and excellent in working; whose counsel stands, and who doeth
all his pleasure." (Eph. i. 11.) Can a rational creature work without a
plan? And shall mortal man be more rational than his Maker? The objects
which were presented to John are not to be understood as _material_
objects. It was requisite that he should be "in the Spirit," before he
could see them. The exercise of his bodily senses, the organs of
sensation, must be suspended, that he might have a perception of the
objects presented in vision. As the "spirits of just men made perfect"
in glory, in a disembodied state, are still conscious and active; so are
we warranted to conceive of souls yet in the body as being in a state
analagous,--falling into a trance. (Acts x. 10.) The first object seen
by John was a "throne set in heaven," the emblem of sovereignty. "One
sat on the throne," who cannot be described, only in an obscure manner
by comparison, being "the invisible God, whom no eye hath seen, nor can
see." Yet we know with certainty it is the person of the Father, because
he is in the next chapter plainly distinguished from "the Lamb." Seated
on the throne,--and "in the throne he is greater than the Mediator." A
relation between these divine persons was shadowed forth in Egypt
between Pharaoh and Joseph. (Gen. xli. 40.) Occupying the throne of the
universe, the Father sustains the majesty of the Godhead, and represents
the persons of the adorable Trinity; for the idea is equally
unscriptural and absurd, that either person appears or acts (_ad extra_)
in absolute or essential character. (Is. xlii. 1; John x. 18; xiv. 31.)
He that "sat, was ... like a jasper and a sardine stone,"--not like any
human form, but in allusion, perhaps, to the Shekinah or visible glory
above the mercy-seat in the most holy place, he appeared in the
essential purity or holiness of his nature and awful justice,--one "who
will by no means clear the guilty." The rainbow is the familiar emblem
or "token of the covenant." Its being "round about the throne" teaches
us, that God "in wrath remembers mercy." As "green" is the color most
pleasing to the natural eye, so is the rainbow of covenant mercy most
grateful to the penitent sinner, contemplated by the eye of faith. God
is "ever mindful of his covenant." (Ps. cxi. 5.)

Ever since the revelation of mercy to fallen man, God deals with
mankind, not in essential or absolute character, but by covenant in
economical standing. All along since that epoch in the history of this
world, "the Father judgeth no man, but hath committed all judgment unto
the Son." As yet, however, the Son is not brought upon the stage in the
apostle's present view. The Son has his appropriate place in the vision,
where he will appear as Mediator. In the conflict to be carried on for
twelve hundred and sixty years by the combined powers of earth and hell
"against the Lord and his Anointed," we have the agencies exhibited in
these two chapters _only on heaven's side_. The opposing hosts will
afterwards appear.

4. And round about the throne were four and twenty seats; and upon the
seats I saw four and twenty elders sitting, clothed in white raiment;
and they had on their heads crowns of gold.

5. And out of the throne proceeded lightnings, and thunderings, and
voices: and there were seven lamps of fire burning before the throne,
which are the seven spirits of God.

Verses 4, 5.--To John's view, the "throne" seen from one side would
appear to be surrounded by a segment of a circle, within which were
"four and twenty seats," (thrones,) occupied by an equal number of
"elders." In society divinely organized "elders" have always been the
legal representatives of God's covenant society in civil and
ecclesiastical relations. (Exod. iii. 16; Acts xx. 17.) These "four and
twenty elders" represent the collective body of God's people under the
Old and New Testaments,--the "twelve tribes of Israel" and the "twelve
apostles." (ch. vii. 4; xxi. 12-14.) Their "white raiment" and "crowns
of gold" indicate their legal state and moral purity,--their
justification and sanctification, as also their promotion to honour, to
"reign as kings." (ch, i. 6; v. 10.) ["_reign on the earth_," ch, xx.
4.] Allusion is had to the terrific scene at Sinai by the "lightnings,"
etc., when "Moses did exceedingly fear and quake," importing that God,
"our God, is a consuming fire" to all his impenitent, especially
antichristian, enemies, even under the milder economy of the New
Testament. (Heb. x. 28-31; ch. xx. 10.) The "seven lamps of fire" are
explained to mean "the seven spirits of God," in allusion to the golden
candlestick in the temple, (Exod. xxxvii. 23; Zech. iv. 2,) and
signifying the gifts and graces of those who are "baptized with the Holy
Ghost and "with fire."

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

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

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

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

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

11. Thou art worthy, O Lord, to receive glory, and honour, and power;
for thou hast created all things, and for thy pleasure they are and were
created.

Vs. 6-11.--The "sea of glass before the throne" is a symbol taken from
the "brazen sea" in the temple, in which priests and victims were to be
washed. (Exod. xxx. 18; 1 Kings vii. 23.) This sea represents the same
thing as the "fountain opened," (Zech. xiii. 1,) which denotes the
atoning and cleansing blood of Christ. (Ch. vii. 14.) All who offer
"spiritual sacrifices, acceptable to God," must first be washed; for the
"Lord had respect to Abel" _first_, and then to his "offering," (Gen.
iv. 4.)--Next, John saw "four beasts." The translation here is faulty,
as noticed by many expositors. Different words in the original
Greek,--not only different, but in some respects opposite in
signification, ought not to be rendered by the same English word; for
this tends to mislead the unlearned leader. He is thus bewildered
instead of being enlightened. There are several beasts besides these,
introduced as instructive symbols in this book. Two are mentioned in ch.
xiii. 1, 11, altogether different from these,--so different as to be
antagonistic. Instead of "beasts," they should have been called
"animals" or "living beings;" for even the phrase "living _creatures_"
hardly covers or conveys the whole import of the Greek word. The
position of these "four animals" is worthy of special notice:--"in the
midst of the throne, and round about the throne." How can this be? Well,
if the "seats" and the "elders" occupying them are "round about the
throne," in a segment of a circle, as viewed by John, then it will be
readily perceived that the "animals" seen from the same quarter would
appear to him as occupying a space forming a smaller segment of a circle
between the elders and the throne. Thus we have the relative positions,
(_a_) the throne, (_b_) the "four animals" next to the throne, and
lastly, (_c_) the "four and twenty elders." The places occupied by these
several parties are pregnant with scriptural instruction, as may appear
when we come to the latter part of ch. 6.

In the mean time, what do these "four animals" represent? Not the
adorable Trinity, as some learned men have imagined; nor holy angels, as
more learned men have supposed and laboured to prove. These "animals"
are worshippers; (v. 8,) therefore they are not the Object of worship.
They are culpably blind who mistake the creature for the Creator. (Rom.
i. 25.) Other expositors have attempted, with greater plausibility, but
no better success, to prove these animals to be symbolical of angels.
For this purpose, reference has been made to Isaiah's vision of the
_seraphims_, (ch. vi. 2,) and also to the "four living creatures" which
appeared in vision to Ezekiel, (i. 5-10.) The identity of John's
"animals" and Ezekiel's "living creatures" is argued especially from
their number, "four," and their "faces" being the same. To the
thoughtful and unbiased reader it is sufficient to reply,--that John's
"animals" acknowledge themselves to have been _redeemed_ by the blood of
the Lamb, (ch. v. 8, 9,) an expression which is inapplicable to angels.
As the "four and twenty elders" and the "four animals" comprise the
whole company of the _redeemed_, as distinguished from the higher and
lower orders of God's worshippers, (ch. v. 8-14,) and as the "elders"
represent the whole church, it would seem to be reasonable to suppose,
that these "animals" are the symbols of the gospel ministry. And to this
agree their functions as exercised in the farther developments of this
book, as we shall see.

One plausible objection to this interpretation is grounded on the fact
that their "faces" are the same as those of Ezekiel's angels,--"of an
ox, or young calf, of a lion, of a man, and of an eagle." But each of
the "cherubims" had "four faces" whereas these "animals" have but _one_
face each. Nor ought it to be thought incongruous that faithful
ministers are represented as possessing some of the properties of holy
angels, when we find them called by the same name: (ch. i. 20;) and
also, when we find the Master directing them to imitate and emulate holy
angels in their services. (Matt. vi. 10; Ps. ciii. 20, 21.) These
"animals," emblematical of the gospel ministry, are in number "four,"
answerable to the universality of their mission into the four quarters
of the earth,--"all the world." (Matt, xxviii. 19; Mark, xvi. 15.) So
the "four winds," (ch. vii. 1,) mean all winds. As the "lion, which is
the strongest among beasts, and turneth not away for any," is
distinguished for courage and magnanimity; so, as a symbol, it
represents a ministry of courageous and heroic spirit. Luther in
continental, and Knox in insular Europe, may be named as displaying this
prominent feature of ministerial character. The "calf" or young ox,
symbolizes "patient continuance in well-doing" amidst trials, such as
"cruel mockings," etc. The "face as a man" indicates sagacity,
"Christian prudence," together with active sympathy. The "flying eagle"
is emblematical of penetration and discrimination,--ability to teach
others," from a spiritual insight into the divine character and
purposes,--an experimental acquaintance with "the God of glory." All
these properties are not to be supposed ordinarily in any one minister,
but as distributed among the ministry at large,--"according to the
measure of the gift of Christ,"--the Holy Spirit "dividing to every man
severally as he will." (Eph. iv. 7; 1 Cor. xii. 11.) It may be remarked,
that in some cases all these properties may be discerned in great
measure in the same individual. In the gifts and grace of the apostle
Paul, may be discovered the _boldness_ of the _lion_, the _patience_ of
the _ox_, the _compassion_ of the _man_, and the _soaring flight_ of the
_eagle_. Our covenant God endows his servants for the service to which
he calls them, always making good the promise,--"As thy days, so shall
thy strength be." The "six wings," of course, are expressive of the
activity of the ministry,--"in season, out of season," emulating the
heavenly seraphims in serving the same Lord. They were "full of eyes
before, behind, within." They are to "take heed to themselves, and to
the ministry which they have received in the Lord, that they fulfil it."
(Col. iv. 17; 1 Tim. iv. 16.) They are to regard the operation of God's
hand in providence, so as to "have understanding of the times, and know
what Israel ought to do." (1 Chron. xii. 32.) They are to "try the
spirits whether they are of God;" and "after the first and second
admonition, to reject heretics." (Tit. iii. 10.) They are to "oversee
the flock," (Acts xx. 28;) and to "watch for souls, as they that must
give account" to the Master. (Heb. xiii. 17.) And we may say with
Paul,--"Who is sufficient for these things?" Modern prelates, who
arrogate to themselves the exclusive use of the Scriptural official name
"BISHOP," generally manifest that they are _only bishops_, (_two-eyed_)
and not the _many-eyed_ servants of Christ, symbolized by the "four
animals" of our text, or the "overseeing _elders_" charged at Miletus by
the apostle Paul. (Acts xx. 17.) "While these men slept, the enemy sowed
tares."--In direct acts of worship, these "animals,"--the ministers,
take the lead, answerable to another official name,--"guides, in things
pertaining to God." (Heb. xiii. 7; [Greek] v. 1.) They are, as well
expressed by another phrase, the "sworn expounders of God's word," and
authoritative rulers in his house. Destitute of legislative power, which
in ecclesiastical affairs pertains to Christ alone; they are the
authorized administrators of all the laws by which his household is to
be governed. (Heb. xiii. 7, 17.)--The language of adoration here is the
same uttered by the seraphim. (Isa. vi. 3) The "holiness" of God is that
adorable character which is most attractive to holy angels and redeemed
sinners, being the principal feature of the divine image reflected by
themselves. (Matt. xxv. 31; Jude 14; 1 John iii. 2.) The glorious Being
seen by John, as sitting on a throne, is the same who was seen by
Isaiah, (vi. 1;) and precisely in the same attitude; but called by
different names. By Isaiah he is denominated "the Lord of Hosts,"--by
John, "the Lord God Almighty." The context proves,--especially ch. v. 1;
that John in vision contemplated God in the _person_ of the _Father_;
whereas we are assured, in John xii. 41, that Isaiah saw him in the
_person_ of the _Son_. Thus we may understand our Lord's words addressed
to Philip, (John xiv. 9.) "He that hath seen me hath seen the father."
(See Heb. i. 8; Col. i. 15.)

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