Notes On The Apocalypse by David Steele

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CHAPTER VII.

The scenes portrayed by varied symbols in this chapter, are by some
considered as a continuation of the sixth seal. We think they may with
more propriety be viewed as relating to the events under the four which
precede; while they are obviously preparatory to the opening of the last
seal in the next chapter.

1. And after these things I saw four angels standing on the four corners
of the earth, holding the four winds of the earth, that the wind should
not blow on the earth, nor on the sea, nor on any tree.

V. 1. The "four angels" represent the instruments of providence. The
"four corners of the earth" intend all nations of the world, as then
known in geography. (Ch. xx. 8, 9.) The "holding of the winds" is
emblematical of the tranquillity consequent upon the accession of
Constantine to the imperial throne,--the temporary cessation of
desolating wars and persecutions,--the "rest" for which the martyrs
prayed. "Thou calledst in trouble, and I delivered thee." (Ps. lxxxi.
7.)

2. And I saw another angel ascending from the east, having the seal of
the living God: and he cried with a loud voice to the four angels, to
whom it was given to hurt the earth and the sea.

3. Saying, Hurt not the earth, neither the sea, nor the trees, till we
have sealed the servants of our God in their foreheads.

Vs. 2, 3.--"Another angel ... having the seal of the living God," can be
none other but the Lord Christ. His people are "sealed unto the day of
redemption with that Holy Spirit of promise," or promised Holy Spirit.
(2 Cor. i. 22; Eph. i. 13). He came from the east. There the Son of
righteousness arose upon a dark world, and his beams enlightened the
kingdoms of Europe, in which multitudes were effectually called during
this tranquil period, (ch. xiv. 1). This angel, as having sovereign
authority over "earth and sea," and from whom the "four angels" had
their commission, now commands them not to "hurt the earth and the sea,"
till He and the ministers,--the instruments of his grace,--had "sealed
the servants of God." This "sealing," while symbolizing baptism,
signifies especially the saving work of the eternal Spirit, by which its
subjects are to be, and actually are, preserved from apostacy in future
and trying times. We shall meet with them again, (ch. xiv. 1.)

The favour shown by Constantine to Christian ministers and converts,
induced multitudes to make a profession of Christianity, and of course
filled the church with hypocrites. The flattery of those in power has
often proved as detrimental to the church's spiritual prosperity as
their frowns. (Dan. xi. 32.) Still, the special design of this sealing
seems to be the preservation of a chosen remnant,--the witnesses, during
the period of the trumpets, when Antichrist should be fully organized.

4. And I heard the number of them which were sealed: and there were
sealed a hundred and forty and four thousand, of all the tribes of the
children of Israel.

5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of
Reuben were sealed twelve thousand. Of the tribe of Gad were sealed
twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of
Nephthalim were sealed twelve thousand. Of the tribe of Manasses were
sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of
Levi were sealed twelve thousand. Of the tribe of Issachar were sealed
twelve thousand.

8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of
Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed
twelve thousand.

Vs. 4-8.--The number sealed was "a hundred forty and four thousand;" of
"each tribe twelve thousand." These numbers are not to be taken
literally, but comparatively, as contradistinguished from another
company, (v. 9.) Neither do we suppose, with many expositors, that Jews
by nation are here exclusively intended. At the time referred to, in the
fifth century, the "middle wall of partition" had been long removed.
(Eph. ii. 14.) Jews and Gentiles were "all one in Christ Jesus." (Gal.
iii. 28.) There is no ground to suppose that exactly the same number
would be sealed of every tribe. Besides, all the original tribes are not
named. Dan is not among them, and Judah is first in order in Reuben's
place. The gates of the heavenly Jerusalem are inscribed with the names
of the twelve tribes of Israel, (ch. xxii. 12.) In a word, this sealed
company is composed of Jews and Gentiles, representing the whole number
of true believers, who were enabled by grace to hold fast their
profession in trying times, and who experienced more special protection
in perilous times. (Ezek. ix. 4-6.)

9. After this I beheld, and, lo, a great multitude, which no man could
number, of all nations, and kindreds, and people, and tongues, stood
before the throne, and before the Lamb, clothed with white robes, and
palms in their hands;

10. And cried with a loud voice, saying, Salvation to our God which
sitteth upon the throne, and unto the Lamb.

11. And all the angels stood round about the throne, and about the
elders and the four beasts, and fell before the throne on their faces,
and worshipped God,

12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and
honour, and power, and might, be unto our God for ever and ever. Amen.

Vs. 9-12.--The "great multitude, which no man could number," are
evidently distinguished from the number sealed. They are collected from
all the nations known at that time. They "stood before the throne and
before the Lamb," as accepted worshippers; ascribing "salvation," not to
their own merit, but to the free grace of God the Father, and the
oblation and intercession of the Lamb. They are now in a triumphant
state, as indicated by the "palms in their hands," the usual emblems of
victory. "White robes" bespeak their justification. "All the angels" in
heaven, signify their hearty assent to the praises of the redeemed by
saying, "Amen." Then in an attitude of profoundest reverence, they
celebrate the praises of God in strains proper, though not peculiar to
themselves. As in ch. v. 11, the angels in this place are disposed and
arranged in the outer circle of all the intelligent worshippers.
Redeemed sinners stand nearest to the throne, in virtue of their union
to Christ, while holy angels, without envy, contemplate, with rapturous
emotions, the displays of the "manifold wisdom of God" in his dealings
with the church. (Eph. iii. 10.) Thus we may learn to do the will of God
on earth, as it is done by the angels in heaven.

13. And one of the elders answered, saying unto me, What are these which
are arrayed in white robes? and whence came they?

14. And I said unto him, Sir, thou knowest. And he said to me, These are
they which came out of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb.

15. Therefore are they before the throne of God, and serve him day and
night in his temple; and he that sitteth on the throne shall dwell among
them.

16. They shall hunger no more, neither thirst any more; neither shall
the sun light on them, nor any heat.

17. For the Lamb, which is in the midst of the throne, shall feed them,
and shall lead them unto living fountains of waters; and God shall wipe
away all tears from their eyes.

Vs. 13-17.--"One of the elders" asks John,--not for information, but to
engage his attention,--"What are these, ... and whence came they?"
Ministers may often receive instruction from the members of the church.
This elder answers his own questions as the angel did to the prophet,
(Zech. iv. 5, 6.) These are the "great multitude,"--probably the same
whose "souls" John saw at the opening of the fifth seal, but now
appearing in a new aspect: for it is evident that they had been engaged
in war. This appears by the "palms" of victory. They had been in "great
tribulation" prior to the peaceful reign of Constantine, by Satan's
temptations, the spoiling of their goods, imprisonment of their persons,
and the sacrifice of their lives,--"not loving their lives unto the
death." All these tribulations, however, could not separate them from
the love of God. (Rom. viii. 37-39.) They had "washed their robes,"--not
in penitential tears, their own martyr-blood, their doing or suffering
in the cause of Christ; but their robes were "made white in the blood of
the Lamb," who was "made of God unto them ... justification and
sanctification." (1 Cor. i. 30.) Could the human mind conceive the idea
of rendering linen garments _white_ by washing them in _blood_? Never,
unless as suggested by the doctrine of Christ crucified, whose "blood
cleanseth from all sin." (1 John i. 7.) "Therefore are they before the
throne of God,--without fault before his throne," (ch. xiv. 5.)
Delivered from the tempestuous storms of war, and the scorching heat of
persecution; they are safe in the haven of eternal rest.

Not only are they for ever freed from the sensation of "hunger or
thirst;" but they shall drink of the "living fountains of waters,
proceeding from the throne of God and of the Lamb," (ch. xxii. 1). "In
thy presence is fulness of joy; at thy right hand there are pleasures
for evermore." (Ps. xvi. 11.) While this company, brought out of great
tribulation, to which they had been subjected in the centuries before
the time of Constantine, are represented as in possession of eternal
blessedness, the other company of the "sealed" ones, are by this mark
furnished with the gifts and graces of the Holy Spirit, to enter the
lists with the Dragon in a much more trying and prolonged contest. The
latter company, although _preceding_ the other, in the order of symbolic
revelation; do really in the order of time, succeed them in continuation
of the struggle with the powers of darkness. And here we make the
general remark, That nearly throughout the Apocalypse the two parties
whom we may call the powers of darkness and the children of light, often
change their relative positions, and assume different aspects. And in
this, there is nothing new, as appears, 2 Cor. xi. 14, 15; vi. 8, 9.

CHAPTER VIII.

Hitherto our observations have been brief, because interpreters are very
generally agreed in their views of the first series, the seals, in this
interesting book of prophecy. The first six seals, covering the time of
heathen Rome's opposition to Christianity, and before the Devil
succeeded in enlisting the nominal church of Christ in his interest, do
not therefore furnish occasion for much controversy among expositors.
Besides, the seventh seal covers much more time than all the others. The
first six refer to pagan Rome, and constitute the first period, properly
styled the PERIOD OF THE SEALS. The seventh seal, introducing the
trumpets, is the second period, called the PERIOD OF THE TRUMPETS. In
attempting to unfold their mystical import, greater amplification will
be indispensable.

1. And when he had opened the seventh seal, there was silence in heaven
about the space of half an hour.

V. 1.--"Heaven" is the ordinary symbol of organized society, whether
civil or ecclesiastical or both. "Silence in heaven for half an hour,"
indicates public tranquillity, together with anxious and mute
expectation of coming and alarming events. "Half an hour," a definite
for an indefinite duration, as usual, imports that the repose hitherto
enjoyed, shall shortly terminate. The respite which the saints enjoyed
during the period succeeding the revolution indicated by the opening of
the sixth seal, soon came to an end.

2. And I saw the seven angels which stood before God; and to them were
given seven trumpets.

3. And another angel came and stood at the altar, having a golden
censer; and there was given unto him much incense, that he should offer
it with the prayers of all saints upon the golden altar which was before
the throne.

4. And the smoke of the incense, which came with the prayers of the
saints, ascended up before God out of the angel's hand.

Vs. 2-4.--"Seven angels" appear to John as ministers "standing before
God," ready to execute his commands. To them were given "seven
trumpets." Here, as all along hitherto, there is allusion to the former
dispensation. Under the Old Testament, trumpets were constructed by
divine direction and to be used for diverse purposes. Of the manifold
uses of this instrument, that which is here chiefly intended is, to
"sound an alarm." (Joel ii. 1; 1 Cor. xiv. 8). Whilst all is suspense,
and before the silence is broken by the sounding of the first trumpet,
the worship of God is exemplified after the usual manner. An angel, by
his official place and work easily distinguished from those having the
trumpets, holds in his hand a "golden censer" that with "much incense"
he might render acceptable "the prayers of all saints." As the angel who
had the "seal of the living God," is distinguished from those that "held
the winds," (ch. vii. 1;) so is he here, from those that had the
trumpets. Here he appears as the Great High Priest over the house of
God; and as "the whole multitude of the people were praying without, at
the time of incense;" (Luke i. 10;) so the service of God is thus
emblematically represented as conducted according to divine appointment.
This Angel therefore is Christ himself. "No man cometh unto the Father
but by him." He is the only Advocate with the Father; and through him
"we have access by one Spirit unto the Father." (Eph. ii. 18.)

May we not inquire, without presumption, a little into the nature or
purport of the "prayers of all saints" at this time of ominous silence?
And what could so likely be the burden of their petitions as that of the
cry of the souls under the altar, namely, the destruction of the Roman
empire? Surely this has been the prayer of God's persecuted servants in
all ages:--"Pour out thy fury upon the heathen," etc. (Jer. x. 25; Ps.
lxxix. 6). However inconsistent with Christian charity superficial
Christians may deem the law of retaliation; we shall find it often urged
on our attention as exemplified in this book. It is absolutely essential
to the divine government.

5. And the angel took the censer, and filled it with fire of the altar,
and cast it into the earth: and there were voices, and thunderings and
lightnings and an earthquake.

V. 5--The Lord Jesus, in carrying out the designs of the divine mind,
and executing the commission which he received from the Father as
Mediator, appears in various characters. Whilst as a priest he
intercedes for his people, and by the incense from the golden censer
renders their prayers acceptable before God; as a king he answers their
prayers by terrible things in righteousness. (Ps. lxv. 5). This work of
vengeance is vividly signified by scattering coals of fire on the earth.

From the very same altar, whence the glorious Angel of the Covenant had
received fire to consume the incense, he next takes coals, the symbol of
his wrath, and scatters them into the earth. These "burning coals of
juniper" produce "voices, and thunderings, and lightnings, and an
earthquake." "O God, thou art terrible out of thy holy places." (Ps.
lxviii. 35; lxxvi. 12). "The Lord our God is a jealous God." Our
merciful Saviour once put a strange and startling question to his
disciples:--"Suppose ye that I am come to give peace on earth? I tell
you, Nay."--For ends worthy of himself, the only wise God has
unchangeably decreed that "offences must needs come," (Matt, xviii. 7;)
and "there must be also heresies" among professing Christians. (1 Cor.
xi. 19.). However, in the administration of providence, judgment without
mercy awaits every nation to which the gospel is sent in vain. The
voices, thunderings, etc., consequent upon the scattering of the coals,
portended the calamities which would be inflicted upon men for their
opposition to the gospel and cruel treatment of the saints, in answer to
their prayers through the intercession of Christ.

6. And the seven angels, which had the seven trumpets, prepared
themselves to sound.

V. 6.--The "seven angels now prepare themselves to sound." The first
alarm, of course, will put an end to the "silence." It should be noted
that while each seal, when broken, disclosed so much of the roll of the
book as was concealed by it; the seventh leaves no part unrevealed. The
whole contents are laid open. It is otherwise with the trumpets. The
reverberations of one may not have ceased when the next begins to sound.
Thus, several may be partly cotemporary. Again, it may be questioned
whether mankind are to be considered in civil or ecclesiastical
organization as the formal object of the judgments indicated by the
trumpets. Some expositors view the one, and some the other, as the
object, and the contention has been sharp among them. We humbly suggest
that neither is the formal object without the other, simply because the
_same individuals_ constitute the complex _moral person_. The
correctness of this view is largely illustrated and abundantly confirmed
in the subsequent part of the Apocalypse. Provinces, nations, empires,
are no farther worthy of notice in prophecy than as they affect the
destiny of the church and illustrate the immutable principles of the
moral government of God. He is known by the judgments which he
executeth, and nations must be taught that "the heavens do rule." (Dan.
iv. 26.) Although the church and the state are, by divine institution,
distinct, not united; they are nevertheless co-ordinate, and always
exert a reciprocal influence for good or for evil. It has been the
policy of Satan to confound this distinction; and alas! with too much
success in the apprehension of many. There are not wanting divines who
boldly assert, that even among the Jews, under the Old Testament,--"the
church was the state, and the state was the church!" We may have
occasion to notice hereafter, that this gross error and antichristian
dogma, is yet entertained in relation to divinely organized society
under the present New Testament economy!

The "voices, thunderings and earthquakes" resulting from the scattering
of the coals,--are the harbingers and precursors of coming calamities
upon Christendom at the sounding of the trumpets. And these may be
emblematical of the contentions, strife and divisions which accompanied
the rise and prevalence of the heresy of Arius and the apostacy of the
emperor Julian, during the time of comparative public tranquillity from
Constantine to Theodosius. The church and the state, as one complex
system, we have considered as the object of the judgments to be
inflicted under the trumpets. These had, in fact, become incorporated,
if not identified, under the reign of Constantine and his imperial
successors. But assuming the correctness of the phraseology of secular
historians and Christian expositors, when in a _popular sense_ they
speak of the Roman empire as the object of penal inflictions; we by no
means agree with the latter class of writers, when they _limit_ the
empire to the geographical boundaries as it existed at the time of this
prediction. This mistake, if not detected here, will materially affect
and control our views of the whole subsequent part of the Apocalypse.
Who would not discover the impropriety and absurdity of treating of
events now transpiring within the empire of the United States, as if
falling out within the limits of the original thirteen as they existed
in 1776? But the Roman empire yet exists, and we have sufficient
evidence that it will continue till the time of the sounding of the
seventh trumpet, (ch. xi. 15.) _Political bias_ has prevailed with one
class of expositors to exempt the British empire from the stroke of
God's wrath, symbolized by both the trumpets and vials. Others, from
similar predilections, would exempt the United States and British
Provinces from these plagues. Whilst a third class, giving fall scope to
the hallucinations of mere imagination, aver their conviction that
republican America is the special and doomed object of all these
plagues!--Hence, the necessity of caution, sobriety, reverence for
divine authority, reliance on the teaching of the Holy Spirit, whom the
Saviour has promised to his humble disciples to "guide them into all
truth, and to show them things to come." (John xvi. 13.) That the
student of prophecy,--especially of the Apocalypse, may realize the
fulfilment of this promise, it is indispensably necessary that he be
absolutely untrammeled by all antichristian politics. Such cases are
very rare, (ch. xiii. 3.)

During the reign of Constantine, that monarch had transferred the
capital of the empire from the "city of seven hills" to another locality
and founded another metropolis, which as the future seat of imperial
rule, and to immortalize himself, he called after his own name,
Constantinople. This ambitious enterprise itself virtually divided the
empire, preparing the way for its total dismemberment by the trumpets.
And now the "seven angels prepared themselves to sound," for all things
are ready. The interceding Angel at the "golden altar" has prevailed to
obtain a period of tranquillity whilst preparatory steps are in progress
towards the next series of events; but that time shall be no longer, or
respite from impending judgments, is significantly intimated by the
symbolical Angel casting his "golden censer" from his hand, and hurling
it into the earth. Then without farther delay,

7. The first angel sounded, and there followed hail and fire mingled
with blood, and they were cast upon the earth: and the third part of
trees was burnt up, and all green grass was burnt up.

V. 7.--"The first angel sounded." The object of this judgment is the
_earth_, the population of the empire in general. The judgment itself
is, "hail and fire mingled with blood,"--desolating wars, like
successive storms of hail mingled with lightning, "hailstones and coals
of fire." (Ps. xviii. 12.) The effect is, a consumption of a third part
of the "trees and grass," people in high and low degrees. Green trees
and grass are the ornaments and products, of a land: and when the earth
is an emblem of nations and dominions, trees and grass may represent
persons of higher and lower rank.

The careful student of the Apocalypse will discover a striking analogy
between the effects of the trumpets and vials as the latter are
presented in the sixteenth chapter. This first trumpet therefore
produces an effect upon the social order of Christendom, which will
continue till the pouring out of the first vial. As the Roman empire in
its twofold division is the general object of all the trumpets; so the
first four are directed towards the western, and the next two against
the eastern member.

The infidel historian Gibbon has unwittingly recorded the fulfilment of
these predictions, as Josephus has done those of our Lord respecting the
destruction of Jerusalem. Unconscious that he was bearing testimony to
the truth of prophecy, Gibbon used with his classic pen the very
allegorical language of the inspired apostle. Respecting the incursion
of the barbarous Goths, as led by Alaric their chief into the fertile
plains of southern Europe, he describes their alarming descent as a
_"dark cloud_, which having collected along the coasts of the Baltic,
burst in _thunder_ upon the banks of the upper Danube." He who directed
Balaam and Caiaphas to utter predictions, doubtless could direct
Josephus and Gibbon to attest the truth of prophecy; and this may be one
of the many ways in which "he makes the wrath of man to praise
him."--The Goths, the Scythians and Huns, first under Alaric and
afterwards under Attila, those savage warriors from the northern
regions, invaded the provinces of the Roman empire in both sections,
carrying all before them like an irresistible tornado,--with fire and
sword utterly destroying cities, temples, princes, priests, old and
young, male and female,--thus "burning up trees, and green grass."

8. And the second angel sounded, and as it were a great mountain burning
with fire was cast into the sea; and the third part of the sea became
blood:

9. And the third part of the creatures which were in the sea, and had
life, died; and the third part of the ships were destroyed.

Vs. 8, 9.--"The second angel sounded." The object of this judgment, is
the _sea_. As a great collection of waters, this symbol is explained,
(ch. xvii. 15.) "Peoples, and multitudes, and nations, and tongues,"
indicate the population in an agitated and disorganized or revolutionary
condition. The judgment is a "burning mountain," a tremendous
object,--consuming and being itself consumed. The mountain is a symbol
of earthly power civil or military, and sometimes ecclesiastical.--"Who
art thou, O great mountain?" (Zech. iv. 7.) The Almighty says to the
king of Babylon,--"Behold, I am against thee, O destroying mountain ...
I will roll thee down from the rocks, and will make thee a burnt
mountain." (Jer. li. 25; Ps. xlviii. 2.)

The consequence of this judgment is, the third part of the sea became
blood, the fish perished, and the shipping was destroyed. Similar
language, illustrating these figurative expressions, had been used by
the prophets to represent divine judgments denounced against Egyptian
power. (Ezek. xxix. 3, etc.) In the eighth verse is contained the
explanation of the symbolic language,--"Behold I will bring a sword upon
thee, and cut off man and beast from thee."

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