Notes On The Apocalypse by David Steele

D >> David Steele >> Notes On The Apocalypse

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23

Led by the "four animals,"--the ministry of reconciliation; the "four
and twenty elders," representing all the redeemed of mankind, "fall down
before him that sat on the throne" in prostrate adoration of that
glorious Being whose "eternal power and Godhead" are demonstrated in the
volume of creation. We are thus taught that motives to acceptable
worship of God are _primarily_ to be found in the _perfections_ of his
_nature_ as our beneficent Creator,--perfections possessed by him in
essential character, independently of all his works of creation and
redemption. His "worthiness" of worship is inherent in himself, but
outwardly manifested to intelligent creatures by the work of creation,
of which he is the first Cause and the last End,--the efficient and
final Cause. This doctrine, understood by the intellect and unbraced in
the heart, would greatly tend to "hide pride from man." (Job xxxiii.
17.) Aside from the doctrine of the "cross," which is still counted
"foolishness" by our modern self-styled "philosophers, psychologists and
freethinkers;" there is enough here revealed of this eternal One to
humble the "proud looks and haughty hearts" of these "enemies of the
King." Without repentance, "he that made them will not have mercy on
them; and he that formed them will show them no favour;" for
notwithstanding their pride of superior intellect, he whose judgment is
according to truth, has pronounced them a "people of no understanding."
(Isa. xxvii. 11.) It is no disparagement to those in places of highest
earthly dignity, as David; nor to the wisest of all men, as Solomon: to
"cast their crowns before the throne" of this only universal Monarch;
saying, "Thou art worthy, O Lord, to receive glory and honor and power;
for thou hast created all things, and for thy pleasure they are and were
created;" "and let the whole earth be filled with his glory." (Ps.
lxxii. 19.)

CHAPTER VI.

1. And I saw in the right hand of him that sat on the throne a book
written within and on the backside, sealed with seven seals.

Verse 1.--The dividing of the books of Scripture into chapters and
verses is not by inspiration. Fallible men have used their discretion in
this respect, as they still do, by parceling chapters into sections,
paragraphs, &c. And so, although we have passed to another chapter, the
vision is the same. The inspired penman had looked upon the great King
surrounded by part of his retinue. In earnest expectation of farther
discoveries, he beheld "in the right hand of him that sat on the throne
a book written within and on the back side," (or _outside,_ as in some
copies.) The book was "sealed with seven seals." This volume was in the
form of a _roll,_ as the word _volume_ signifies. The form of a book is
determined by the kind of material on which one writes. This has
consisted of great variety in the successive ages of the world. The
first of which we have any notice in history is _stone._ When Job, in
his affliction, was sustained by faith in the promised Redeemer; and
when he would emphasize and transmit an expression of that faith to
future generations; he thought of the nearest expedient familiar to his
mind:--"Oh that my words were now written.... that they were graven with
an iron pen.... in the rock forever," (Job xix. 23, 24.) On the same
material the law was written at Horeb, (Exod. xxiv. 12.) No doubt this
was the usual method of recording events in Egypt in the time of Joseph,
as the word "hieroglyphics" or _sacred sculpture,_ appears to imply.
Next, it appears that the inside bark of trees was used for this
purpose, as of birch, which has a natural tendency to _curl_ or _roll_
together when dry. Hence the word _library,_ and volume, or _rolled
bark._ The royal archives, or "house of the rolls," is thus explained,
(Ezra. vi. 1.) "Vellum," or dressed skins of beasts, appears to have
been next used; then linen and cotton; and as now put through a chemical
process, these are the material in most common use at the present day.
Thus contemplating the symbol in the text, we may trace in our thoughts
the gradual advancement of this department of science and the mechanic
arts. The second stage of progress had been reached in John's time, from
stone to the bark of timber. The "book" appears to have been of
cylindrical form, but whether in one piece or in seven separate pieces,
revolving on a common axis, it is not easy nor perhaps important to
determine. It is of much greater importance to know that the "book" is
emblematical of the decrees of God. This will appear by comparing Psalm
xl. 7, where we find the same symbol employed to represent the record of
covenant agreement or stipulation between the Father and the Son, and to
which our Saviour appeals as evidence in his case. (Heb. x. 7.) While
the symbol may be safely considered as involving all the purposes of
God; it signifies here more especially the following part of the
Apocalypse, containing, as it were, a transcript from the great
original.--"Seals" are for security and secrecy. Both may be included in
the case. And indeed their being "seven" in number--a number of
perfection, would seem to confirm this two-fold meaning. The sealed
book, symbolical of the decrees of God, comprehending all events of all
time, teaches us the doctrine expressed in plain words thus:--"Known
unto God are all his works from the beginning of the world," (Acts xv.
18.) The complex symbol also teaches more forcibly than in words,--"My
counsel shall stand, and I will do all my pleasure," (Is, xlvi. 10.)
Some have suggested a little change in the punctuation. Instead of
placing the comma, after the word "side," place it after the word
"within," the meaning would then be, that the "book was written only on
_one_ side, namely on the side _within_." We do not accept the
suggestion. The reason is sufficient for its rejection, that the
material in the time of the apostle, was too costly to leave one-half of
it _blank_; and here our divine Lord "speaks to us of heavenly things"
through the medium of earthly things with which we are familiar.

2. And I saw a strong angel proclaiming with a loud voice, Who is worthy
to open the book, and to loose the seals thereof?

3. And no man in heaven, nor in earth, neither under the earth, was able
to open the book, neither to look thereon.

Vs. 2-3.--Proclamation is made by a "strong angel," the Almighty
Monarch's herald to the universe, challenging all creatures to the task
of opening the seals. His "loud voice" reverberates throughout
illimitable space, that all concerned might hear. The challenge is not,
"who is _able_?" but, "who is _worthy_?"--Who is "worthy," by personal
dignity, or distinguished and meritorious services, "to open the book
and to loose the seals thereof?" No response comes from any quarter to
break the solemn silence. The whole creation is mute. "Who hath known
the mind of the Lord? or who hath been his counsellor?" "O the depth of
the riches both of the wisdom and knowledge of God! How unsearchable are
his judgments and his ways past finding out!" (Rom. xi. 33, 34.)--"And
no man in heaven," &c. The word "man" is in this place, as in many
others, an imperfect and inadequate supplement. In some places it is
calculated to mislead the "unlearned and unstable," as John x. 28, 29,
(in some copies,) Heb. ii. 9. The former text, as supplemented by the
word "man," contradicts the apostle, Rom. viii. 39. The meaning here is
obviously that no _creature_,--angel or man, was worthy or "able" to
"open the book." To holy angels, devils, and the dead "under the earth,"
the purposes of God are as inscrutable as they are to us, until they are
revealed. (Eph. iii. 10; 1 Pet. i. 12.)

4. And I wept much, because no man was found worthy to open and to read
the book, neither to look thereon.

V. 4.--John understood by the symbol which he saw, that its contents
were of deep significance. A sanctified curiosity and anxiety, more
powerful than that of the Ethiopian eunuch, (Acts viii. 34,) occupied
his soul. But the book is sealed and there is no visible interpreter!
(Is. xxix. 11.) The "beloved disciple" is much affected. He has more
than once or twice "beheld the glory of God," and cannot but earnestly
desire to know more of his mind. "Hope deferred maketh his heart sick."
He "wept much." His covenant God "has seen his tears." He "will heal
him," (2 Kings xx. 5.)

5. And one of the elders saith unto me, Weep not: behold, the Lion of
the tribe of Juda, the Root of David, hath prevailed to open the book,
and to loose the seven seals thereof.

V. 5.--From a quite unexpected quarter comes a hint! How could John
anticipate relief from such a source? "One of the elders" is made the
messenger of joyful tidings. As Aquila and Priscilla took to them the
eloquent Apollos, and "expounded unto him the way of God more
perfectly," (Acts xviii. 26,) so one of the elders--one of the humble
disciples was the instrument of comfortable instruction to the aged
apostle! The prophet Daniel was similarly affected by a partial
exhibition of the same important events; but his anxiety to know the
meaning of the vision, though allayed, was not fully gratified, as that
of John. (Dan. xii. 8, 9,) "Go thy way, Daniel, for the words are closed
up and sealed." The desire of the best of God's people to know his
purposes may be sometimes excessive, as exemplified by the disciples of
Christ, (Acts i. 7.) "It is not for them to know the times and the
seasons which the Father hath put in his own power." So much, however,
is revealed as may be necessary to their present support and comfort;
and the rest they "shall know hereafter," (John xiii. 7.) But as the
events involved in the secret purpose of God, were concealed from
Daniel; because not to be evolved till near "the time of the end:" so in
John's time, when as in Abraham's case, "the time of the promise drew
nigh"--the time was approaching when the interests of God's people would
be greatly affected by these events; it became needful that the book
should be unsealed and its contents made known. "The time was at hand."
Accordingly, John is exhorted by the elder to dry up his tears, for to
the unspeakable joy of himself and of the whole creation, the
announcement is made,--"Behold, the Lion of the tribe of Judah, the Root
of David, hath prevailed to open the book, and to loose the seven seals
thereof." Here our attention is called away back to the famous prophecy
of dying Jacob, (Gen. xlix. 9, 10,) and also to the subsequent and
concurrent declaration of the evangelical prophet, (Isa. xi. 1, 10.)
Christ is the "Lion of the tribe of Judah" in reference to his human
nature; "for it is evident," from the inspired tables of his genealogy,
"that our Lord sprang out of Judah," (Heb. vii. 14;) and it is no less
evident that he is the Root of David, in respect to his divine nature,
(John i. 1, 3; Isa. ix. 6; 1 Cor. xv. 47.) The "one Mediator between God
and men," partaking of the nature of each party, is "worthy"--alone
worthy, by reason of personal dignity, to "open the book." It is also to
be noticed that _worthiness_ is not his only qualification. In view of
the challenge published,--"who is worthy?" the answer is, this champion
"hath _prevailed_!"--Isaiah saw him in vision, victorious over
enemies--"travelling in the greatness of his strength," (Isa. lxiii. 1.)
To his _personal_ worthiness is to be added the unrivalled merit of his
achievements in conflict with hostile powers, (Gen. iii. 15; Isa. liii.
12; Col. ii. 15.)

6. And I beheld, and, lo, in the midst of the throne and of the four
beasts, and in the midst of the elders, stood a Lamb as it had been
slain, having seven horns and seven eyes, which are the seven Spirits of
God sent forth into all the earth.

V. 6.--In this verse we have the Lord Jesus Christ introduced to the
view of John and the intelligent universe in his sacerdotal or priestly
office, "a lamb, as it had been slain." In the order of nature and of
merit, his priestly office precedes his prophetical and kingly offices.
This is evident from the position which he occupies in relation to the
throne and royal retinue. He stands in the attitude of a priest "in the
midst of the throne and of the four animals," etc. As seen here, our
Saviour does not _sit on the throne_. He appeared in a standing posture.
His position was obviously _before_ the throne. As the priestly function
required, he stood nearest to the object of worship, between the
ministers and the throne,--in the inmost circle. There he exhibited the
scars received in war; the wounds made by the sword of divine justice;
(Zech. xiii. 7;) the holes in his hands and side by the nails and
soldier's spear. (John xix. 34; xx. 23.) This "Lamb slain,"--typified by
all the spotless lambs offered in sacrifice by divine appointment from
the time of Abel, had been marvellously restored to life, as no other
victim had ever been. (John x. 18; ch. i. 18.) The "seven horns and
seven eyes," symbolize the power and wisdom of the Mediator. "It pleased
the Father that in him should all fulness dwell." (Col. i. 19.) He
"giveth not the Spirit by measure unto him." (John iii. 34; Heb. i. 9.)
Christ was privy to all the purposes of his Father, (John v. 20,) and
the extent of his knowledge is limited in him _as Mediator_, only by the
authority and will of the Father. "Of that day and that hour ... knoweth
no man ... neither the Son." (Mark xiii. 32.) The same interesting and
important truth is taught by the Father's holding the book in his hand,
as also in plain words, (ch. i. 1,)--"the Revelation of Jesus Christ
which God gave unto him." "No man knoweth the Father but the Son."
(Matt. xi. 27.) In office-capacity the Lord Christ is qualified to
unfold and execute the decree of God. (Ps. ii. 7,) as more fully appears
in the following part of the book.

7. And he came and took the book out of the right hand of him that sat
upon the throne.

V. 7.--The Lord Jesus approaches his Father's throne to receive the
roll. And with the prophet we may ask,--"Who is this that engaged his
heart to approach?" (Jer. xxx. 21.)--With all who are honored to
surround the throne, we may joyfully answer in the words of the
Psalmist,--It is the "Lord, strong and mighty in battle." (Ps. xxiv. 8.)
"He took the book."--This action symbolically signified the
authoritative commission given by the Father and received by the
Mediator to proceed in the execution of the divine decree, and in
discharge of his threefold office as prophet, priest and
king,--especially and more formally his prophetical and kingly offices.

8. And when he had taken the book, the four beasts and four and twenty
elders fell down before the Lamb, having every one of them harps, and
golden vials full of odours, which are the prayers of saints.

V. 8.--No sooner does the "Lamb take the book," than all spectators are
apprized of the act, and instantly give expression to their confidence
and joy. Among all the worshippers before the throne, the "four animals"
take precedence, and lead by their own example as before, (ch. iv. 9.)
They gave "glory" etc., to God creator, as in the person of the Father;
and now in the presence of the Father's manifested glory, they prostrate
themselves before the "Lamb," in obedience to the Father's command,
"That all men should honor the Son, even as they honor the Father."
(John v. 23.)--The "four and twenty elders,"--the representatives of all
the children of God, cordially join the ministry in these acts of solemn
worship. Some of the furniture employed in the temple worship, is here
introduced, to harmonize with the rest of the symbolic scenery. "Harps
and golden vials" signify praise and prayer. Our modern advocates for
instrumental music in God's worship, to be consistent, must associate
with the "harps," the "incense-cups" and the "golden altar:" for all
belonged alike to the service of the temple. Even in the time when such
"vessels of the ministry" were in use with divine approbation, the
Psalmist had greater clearness,--more evangelical conceptions of the
temporary use of those "beggarly elements whereunto many desire again to
be in bondage" than they seem to have. (Gal. iv. 9.) He knew, even then,
that "incense and the evening sacrifice" represented spiritual worship.
(Ps. cxli. 2.) Others there are, who question whether Christ as Mediator
be the _formal_ object of worship? While they acknowledge his supreme
deity as God equal with the Father, they are in doubt on his assuming
human nature, whether, "as such, he is the object of worship!" Such
doubts are groundless, as unanswerably shown in this place, and in many
others, such as John xx. 28: xxi. 17; Ps. xlv. 11; xcvii. 7; Heb. i. 6.
All these worshippers appear to know that the nature of the _altar_ at
which they worship determines the kind of oblations to be offered:
namely,--"spiritual sacrifices, acceptable to God by Jesus Christ." (1
Pet. ii. 5.)

9. And they sung a new song, saying, Thou art worthy to take the book,
and to open the seals thereof: for thou wast slain and hast redeemed us
to God by thy blood out of every kindred, and tongue, and people, and
nation;

10 And hast made us unto our God kings and priests, and we shall reign
on the earth.

Vs. 9, 10.--"They sung a new song." They all agreed in the matter, as
well as in the divine object of worship. "Now will I sing to my well
beloved a song of my beloved touching his vineyard." (Isa. v. 1.) Agreed
as to the object and matter of the song none is silent in Immanuel's
praise,--no _select choir_, not one who _worships by proxy_. Such belong
to a different fellowship. This is the "song of the Lamb," which joined
to the "song of Moses," constitutes the whole of the "high praises of
the Lord," leaving no place for the vapid, empty, bombastic, amorous and
heretical effusions, of uninspired men, whether of sound or "corrupt
minds."--The burden of the song is the same as the "Song of Songs" and
the forty-fifth Psalm,--"Christ crucified,"--Christ glorified, "the
praises of him who hath called them from darkness into his marvellous
light." The key-note among them all is the work of redemption. "Thou
hast redeemed us to God by thy blood,"--_us_, and not others in the same
condition. Others may talk of a ransom that does not redeem: but these
dwell with emphasis upon the price and power that brought them "out of
every kindred, and tongue, and people, and nation." This happy and
joyful company never conceived the idea that, in order at once to
vindicate Jehovah's moral government and give the most impressive
demonstration of his opposition to sin, he subjected his beloved Son to
untold sufferings, which should be equally available by all his enemies,
but _specially intended for none in particular_! They never imagined
that their adorable Creator was under a natural necessity of "seeking
the greatest good of the greatest number," that he might thereby escape
the just imputation of _partiality_. Such impious conceptions imply
distributive injustice on the part of God, when he "spared not the
angels that sinned, but cast them down to hell." (2 Pet. ii. 4.) Neither
man's chief end nor God's is the happiness of creatures,--no, neither in
creation nor redemption, as is clear to unsophisticated reason, and
plainly determined by the Spirit of God. (See ch. iv. 11; Isa. xliii. 7,
21; Eph. i. 12.) The manifestation of his own perfections,--his own
glory, is the highest and ultimate end of Jehovah in all his purposes
and works. "The Lord hath made all things for himself." (Prov. xvi. 4;
Rom. xi. 36.) Now, if the Lamb has redeemed the whole human family, as
some affirm; then it will follow that all must be saved, or Christ died
in vain, in reference to them that are lost: and besides, the "Judge of
all the earth" would be chargeable with exercising distributive
injustice, in exacting double payment, first from the Surety, and then
from the sinner! "That be far from God." "He is just and having
salvation,"--"a just God and a Saviour." (Zech. ix. 9; Isa. xlv. 21.) As
there can be no liberty without law, so there can be no mercy without
justice, though there may be "justice without mercy." (James i. 25; ii.
13.) This worshipping company, the representatives of the universal
church, ascribe their redemption to the blood of Christ. It is their
declared faith that pardon is grounded on atonement, that "without
shedding of blood is no remission." (Heb. ix. 22; Lev. xvii. 11; ch. i.
5.) They believe, moreover, that as the obedience of Christ unto death,
his doing and dying, is an adequate satisfaction to law and justice; so
by compact between the Father and the Son, his penal sufferings avail
the believing sinner for pardon. Thus it is, that "if we confess our
sins, he (God the Father,) is faithful and _just_ to forgive us our
sins." (1 John i. 9.) This doctrine the apostle, as the mouth of the
whole church, had already avowed: (ch. i. 5, 6;) and now again we have
it repeated and incorporated in the song of praise. Thus, while "Christ
crucified is to the Jews a stumbling block, and to the Greeks
foolishness;" to them who are saved this humbling doctrine is "the power
of God and the wisdom of God." (1 Cor. i. 24, 25.) God's glory and the
saints' honor and felicity equally spring from the slaying of the Lamb.
These good things the blood of Abel's sacrifice spake in type soon after
the fall: and here we have the same things proclaimed as the faith of
all believers. (Heb. xi. 1.)

By this blood they are consecrated a "royal priesthood" to offer up
spiritual sacrifices; and there is a period in the world's eventful
history, when they shall "reign on the earth." Of the nature of this
_reign_ there are two views entertained. That of the Millenarians, under
the supposed corporeal presence of Christ, which is _too gross,_ after
the manner of carnal Jews: the other _too refined_ and remote, after the
manner of carnal Christians, who "will not have this man to reign over
them,"--_except in the church._ Such Christians come very near the views
and sentiment of those who exclaimed,--"Not this man, but Barabbas."
(John xviii. 40.) Of the nature of Christ's royal dominion we will have
occasion to treat in other parts of the Apocalypse; but we take occasion
to remark, that his kingly office is formally and meritoriously founded
on the efficacy of his sacrifice: "Thou art worthy, for thou wast
slain."--That the saints shall "reign in glory" in company with their
Saviour is a precious scripture truth; but it is not the truth taught in
the words,--"we shall reign _on the earth."_ This is not the place to
enter on a full discussion of the doctrine here avowed; yet the
following may be adduced as part of the warrant of this doctrine. (Dan.
vii. 27; Rev. xx. 4.)

11. And I beheld, and I heard the voice of many angels round about the
throne, and the beasts, and the elders: and the number of them was ten
thousand times ten thousand, and thousands of thousands;

12. Saying with a loud voice, Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and strength, and honour, and
glory, and blessing.

Vs. 11, 12.--Here we have the concurrence of holy angels, as seen by
John in vision, with all the redeemed in acts of solemn worship offered
directly to the Lamb.--"Many angels," how many? Some divines have
actually attempted, by arithmetical rules, to compute the number! Such
employment may amuse, but it cannot edify. The definite here mentioned
for indefinite numbers, may be easily computed; (as in Dan. vii. 10; Ps.
lxviii. 17;) but still we would labor in vain "to find out the account;"
for we are expressly told that they are "innumerable." (Heb. xii. 22.)
Like the ransomed children of Adam, they are "a great multitude which no
man can number." (ch. vii. 9.) Why then attempt that which the Holy
Spirit has pronounced impossible? "Vain man would be wise." It is of
much more consequence for us to contemplate their position, relations
and employments. Their _position_ is "round about the throne," beholding
the "Lamb as it had been slain." The law of their creation could not
reveal to them this object of adoration. That they may know their duty
to the Mediatorial Person as their moral Head, it is requisite that they
be directed by a new revelation. Accordingly, we find a "new
commandment" issued from God the Father expressly to them. (Ps. xcvii.
7; Heb. i. 6.) "Worship him, all ye gods;" that is, "Let all the angels
of God worship him." By the development of the eternal counsels of God
in his dealings with the church, these "principalities and powers in
heavenly places," discover with adoring wonder more and more of the
"manifold wisdom of God." They _stoop down_, as it were, "to look into
this" mysterious economy, (Eph. iii. 10, 11; 1 Pet. i. 12.) They are
humbly but intensely desirous to discover still more of "the hidden
wisdom which God ordained before the world unto the glory" of their
fellow worshippers. (1 Cor. ii. 7.) Such is their position.--They are
related to the Lamb as his subjects by the Father's grant and command.
"He (Jesus) is gone into heaven ... angels ... being made subject unto
him." (1 Pet. iii. 22.) They are also related to the "elder" and
"animals," the members and ministers of the church. Said one of them to
John,--"I am thy fellow-servant." (ch. xix. 10.) Angels are not ashamed
to call them "fellow-servants," whom the Lord Jesus "is not ashamed to
call his brethren." (Heb. ii. 11.) As the "four animals" are nearer the
throne than the "elders," so are the "elders" nearer the throne than the
angels. These are ranged, in John's view, in the outside segment of the
circle. All the redeemed, ministry and membership, are "nearer of kin"
to the Lamb than angels are. "He took not on him the nature of angels,
but he took on him the seed of Abraham." (Heb. ii. 16.) All believers
are "members of his body, of his flesh and of his bones." (Eph. v. 30.)
He has highly advanced human nature, by taking it into real and
indissoluble union with his divine person. This is the special ground of
nearness and intimacy between Christ and his brethren. And O, how ought
we to emulate holy angels in adoring this precious Redeemer! "He loved
the church and gave himself for it," (Eph. v. 25,) and he loved and gave
himself for every member of the church. (Gal. ii. 20.)

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23