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The Four Living Creatures:

REVELATION, IV.

their Meaning.

who conjointly with Him reign over the redeemed nations that are in the flesh. Cf. as to the happy and willing subjection of the lower animal world, Isaiah, 11. 6-8; 65. 25; Ezekiel, 34. 25; Hosea, 2. 18. Jewish tradition says, the "four standards" under which Israel encamped in the wilderness, to the East Judah. to the North Dan, to the West Ephraim, to the South Reuben, were respectively a lion, an eagle, an ox, and a man, whilst in the midst was the tabernacle containing the Shekinah symbol of the Divine presence. Thus we have "the picture of that blessed period when

of the Father-the court of heaven will be transferred
to earth, and the 'tabernacle of God shall be with men'
(ch. 21. 3), and the whole world will be subject to a
never-ending theocracy" (cf. DE BURGH, Rev.). The
point of union between the two views given above is.
Christ is the perfect realization of the ideal of man:
Christ is presented in His fourfold aspect in the four
gospels respectively. The redeemed election-church
similarly, when in and through Christ (with whom she
shall reign) she realizes the ideal of man, shall com-
bine in herself human perfections having a fourfold
aspect: (1.) kingly righteousness with hatred of evil
and judicial equity, answering to the "lion;" (2.) labor-
ious diligence in every duty, the "ox:" (3.) human
sympathy, the "man" (4.) the contemplation of hea-
venly truth, the "eagle." As the high-soaring intelli-
gence, the eagle, forms the contrasted complement to
practical labour, the ox bound to the soil; so holy
judicial vengeance against evil, the lion springing sud-
denly and terribly on the doomed, forms the contrasted
complement to human sympathy, the man. In Isaiah,
6. 2, we read, "Each had six wings: with twain he cov-
ered his face (in reverence, as not presuming to lift up
his face to God], with twain he covered his feet Lin
humility, as not worthy to stand in God's holy pres-
ence], and with twain he did fly (in obedient readiness
to do instantly God's command]. 9-11. The ground of
praise here is God's eternity, and God's power and glory
manifested in the creation of all things for His pleasure.
Creation is the foundation of all God's other acts of
power, wisdom, and love, and therefore forms the first
theme of His creatures' thanksgivings. The four living
creatures take the lead of the twenty-four elders, both
in this anthem, and in that new song which follows on
the ground of their redemption (ch. 5. 8-10). 9. when

the sea, as though it were solid. round about the throne -one in the midst of each side of the throne. four beasts-The Greek for "beasts," ch. 13. 1, 11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures" not beasts. | 7. calf-"a steer." (ALFORD.] The LXX. often use the Greek term here for an or (Exodus, 22. 1; 29. 10. &c.). as a man-The oldest MSS. have "as of a man." 8. about him-Greek, "round about him." ALFORD connects this with the following sentence: "All round-the earth having been fitted for being the kingdom and within (their wings) they are (so two oldest MSS.. A, B, and Vulgate read full of eyes." St. John's object is to show that the six wings in each did not interfere with that which he had before declared, viz., that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess. rest not-lit., "have no rest." How awfully different the reason why the worshippers of the beast have no rest day nor night," viz.. "their torment for ever and ever." Holy, holy, holy-The "tris-hagion" of the Greek liturgies. In Isaiah, 6. 3, as here, it occurs; also Psalm 99. 3, 5, 9, where He is praised as "holy." (1.) on account of His majesty (v. 1) about to display itself, (2.) His justice (v. 4) already displaying itself, (3.) His mercy (v. 6-8) which displayed itself in time past. So here "Holy," as He "who was: "Holy," as He "who is." "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isaiah, 6 3 there is added, the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed. [BENGEL.] AlmightyAnswering to "Lord of hosts" (Sabaoth), Isaiah, 6. 3. The cherubim here have six wings, like the seraphim in Isaiah, 6.: whereas the cherubim in Ezekiel, 1.6 had four wings each. They are called by the same name, living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See my Note, Ezekiel, 1. 6. The four living creatures answer by contrast to thei.e., whensoever: as often as. A simultaneous givfour world-powers represented by four beasts. The ing of glory on the part of the beasts, and on the part fathers identified then with the four gospels, Matthew of the elders. give-" shall give" in one oldest MS. the lion, Mark the ox. Luke the man, John the eagle: for ever and ever-Greek, "unto the ages of the ages." these symbols, thus viewed, express not the personal 10. fall-immediately. Greek, "shall fall down:" imcharacter of the evangelists, but the manifold aspect plying that this ascription of praise shall be repeated of Christ in relation to the world (four being the onward to eternity. So also "Shall worship...shall cast number significant of world-wide extension, eg, the their crowns," viz., în acknowledgment that all the four quarters of the world presented by them severally: merit of their crowns (not kingly diadems, but the the lion expressing royalty, as Matthew gives promi- crowns of conquerors) is due to Him. 11. 0 Lord-The nence to this feature of Christ; the ox, laborious two oldest MSS., A, B, Vulgate, and Syriac, add, "And endurance, Christ's prominent characteristic in Mark; our God." "Our" by virtue of creation, and especially Inan, brotherly sympathy with the whole race of man, redemption. One oldest MS., B, and Syriac, insert "the Christ's prominent feature in Luke; the eagle, soaring Holy one." But another, A, Vulgate, and Coptic, omit majesty, prominent in John's description of Christ as this, as English Version does. glory, &c. the glory the Divine Word. But here the context best suits the-the honour-the power." thou-Emphatical in the view which regards the four living creatures as Greek: "It is THOU who didst create." representing the redeemed election-church in its rela- Greek, "the all things:" the universe. for-Greck, "on tion of ministering king priests to God, and ministers account of:" "for the sake of thy pleasure," or "will." of blessing to the redeemed earth, and the nations on English Version is good Greek. Though the context it, and the animal creation, in which man stands at the better suits, It was because of thy will, that "they head of all, the lion at the head of wild beasts, the or were" (so one oldest MS., A. Vulgate, Syriac, and Copat the head of tame beasts, the eagle at the head of tic read, instead, of English Version "are" another birds and of the creatures of the waters. Cf. ch. 5. oldest MS., B, reads, "They were not, and were cre10. "Thou hast redeemed us by thy blood out of every ated," were created out of nothing), i.e., were existing, kindred...and hast made us unto our God kings and as contrasted with their previous non-existence. With priests: and we shall reign on the earth;" and ch. 20. God to will is to effect; to determine is to perform. So the partakers with Christ of the first resurrection, in Genesis, 1. 3, "Let there be light, and there was

all things

Meaning of "Who is

CHAPTER V.

REVELATION, V.

to

Worthy to Open the Book!" light" in Hebrew an expressive tautology, the same David-descended, lion-aspect of Christ being that proword and tense and letters being used for "let there minent in Matthew, whence the lion among the fourbe," and "there was," marking the simultaneity and fold cherubim is commonly assigned to him. GEBidentity of the will and the effect. D. LONGINUS, on HARD in BENGEL thought Jacob to be meant, being. the Sublime, sec. 9, a heathen, praises this description doubtless, one of those who rose with Christ and of God's power by the lawgiver of the Jews, no ordi- ascended to heaven (Matthew, 27, 52, 53). The elders nary man," as one worthy of the theme. were created in heaven round God's throne know better than John, -by thy definite act of creation at a definite time. still in the flesh, the far-reaching power of Christ. Boot of David-(Isaiah, 11. 1, 10.) Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: cf. these two truths brought together, Matthew, 22. 42-45. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth. prevailedGreek," conquered:" absolutely, as elsewhere (ch. 3. 21: gained the victory: His past victory over all the powers of darkness entitles Him now to open the book. open-i.e., so as to open, &c. One oldest MS., B, reads, "He that openeth," ie., whose office it is to open, but the weight of oldest authorities is with English Ver sion reading. viz., A, Vulgate, Coptic, and ORIGEN. 6. I beheld, and, lo-One oldest MS., A, omits "and, lo." Another B, CYPRIAN, &c., support "and, lo,” but omit "and I beheld." in the midst of the throne-i e.. not on the throne (cf. r. 7), but in the midst of the comLamb-Greek arnion; always found in Revelation exclusively, except in John, 21. 15 alone: it expresses endearment, viz., the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear Lambs, one with Him. BENGEL thinks there is in Greck arnion, the idea of taking the lead of the flock. Another object of the form Greek arnion, the Lamb, is to put Him in the more marked contrast to Greek therion, the Beast. Elsewhere Greek amnos is found, applying to Him as the paschal, sacrificial Lamb (Isaiah, 53, 7, LXX.; John, 1. 29, 36; Acts, 8. 32; 1 Peter, 1. 19. as it had bees slain-bearing marks of His past death-wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object. seven horns-i.e., perfect might, "seven" symbolizing perfection; "horns," might. In contrast to the horns of the anti-Christian worldpowers, ch. 17. 3, &c.; Daniel, 7. 7, 20; 8. 3. seven eyes... the seven Spirits...sent forth-So one oldest MS., A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greck for

Ver. 1-14. THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. 1. in-Greek, "(lying) | upon the right hand." &c. His right hand was open, and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated v. 3. [ALFORD.] book-rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (ch. 22. 18). The roll, or book, appears from the context to be "the title deed of man's inheritance" [DE BURON] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper, and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a per-pany (ch. 4. 4) which was "round about the throne," fect whole, which shall not be until the events symbolized by the seals shall have been past, when Ephesians, 3. 10 shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Cf., at the grand consum mation, ch. 20. 12, "Another book was opened... the book of life" 22. 19. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title deed. The question (v. 2) is not (as commonly supposed), Who should reveal the destinies of the church (for this any inspired prophet would be competent to do? but, Who has the WORTH to give man a new title to his lost in heritance? [DE BURGH.] sealed...seven seals-Greek, "sealed up." or "firmly sealed." &c. The number seven (divided into four, the world-wide number, and three, the Divine) abounds in Revelation, and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world-kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seren vials, by which the beast's kingdom is destroyed. 2. strong-(Psalm 103. 20.) His voice penetrated hea-sent forth," apostellomena, or else apestaimenoi, is ven, earth, and Hades (ch. 10. 1-3). 3. no man-Greek, akin to the term apostle, reminding us of the Spirit"no one." Not merely no man, but also no one of any impelled labours of Christ's apostles and ministers order of beings. in earth-Greck, "upon the earth." throughout the world: if the present tense be read, as under the earth-viz., in Hades. look thereon-to look seems best, the idea will be that of those labours conupon the contents, so as to read them. 4. and to read tinually going on unto the end. "Eyes" symbolize His -Inserted in English Version Greek text without good all-watchful and wise providence for His church, and authority. One oldest MS., ORIGEN, CYPRIAN, and against her foes. 7. The book lay on the open hand of HILARY, omit the clause. To read would be awkward Him that sat on the throne for any to take who was standing between "to open the book" and "to look found worthy. (ALFORD.] The Lamb takes it from thereon." St. John having been promised a revelation the Father in token of formal investiture into His uniof things which must be hereafter," weeps now at his versal and everlasting dominion as Son of man. This earnest desire being apparently frustrated. He is a introductory vision thus presents before us, in sumpattern to us to imitate, as an eager and teachable mary, the consummation to which all the events in the learner of the Apocalypse. 5. one of-Greek," one from seals, trumpets, and vials converge, viz., the setting up among." The "elder" meant is, according to some (in of Christ's kingdom visibly. Prophecy ever hurries to Lyra), Matthew. With this accords the description the grand crisis or end, and dwells on intermediate here given of Christ, the lion, which is (so the Greek) events only in their typical relation to, and representa of the tribe of Juda, the root of David:" the royal,tion of, the end. 8. had taken-Greck, "took." fel

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Song of the Four Living Creatures

REVELATION, VI.

and power.

and Twenty-four Elders.

ten thousand times ten thousand-Greek, "myriads of myriads." 12. to receive power-Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His coequal, the Lamb. Cf.ch. 7. 12, where each of all seven has the article. richesboth spiritual and earthly. Blessing-Ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred. (ALFORD.] 13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full. accomplishment of this is to be when Christ takes His great power and reigns visibly. every creature-" All His works in all places of His dominion" (Psalm 103. 22). under the earth-the departed spirits in Hades. such as are-So B and Vulgate. But A omits this. in the sea-Greek, "upon the sea:" the sea animals which are regarded as being on the surface. [ALFORD.] all that are in them-So Vulgate reads. A omits "all (things)" here (Greek panta), and reads, "I heard all (Greek pantas) saying:" implying the harmonious concert of all in the four quarters of the universe. Blessing, &c.-Greek, "the blessing, the honour, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality. 14. said-So A. Vulgate, and Syriac, read. But B, and Coptic read, "I heard) saying." Amen-So A reads. But B reads, "the (accustomed) Amen." As in ch. 4. 11, the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their Amen" the whole creation's ascription of the glory to Him. four and twenty-Omitted in the oldest MSS.: Vulgate supports it. him that liveth for ever and ever "A-Omitted in all the MSS.: inserted by commentators from ch. 4. 9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped” (viz., God and the Lamb). So in ch. 11. 1, "worship" is used absolutely.

down before the Lamb-Who shares worship and the throne with the Father. harps-Two oldest MSS., A, B, Syriac, and Coptic, read, "a harp:" a kind of guitar, played with the hand or a quill. vials-" bowls" (TREGELLES]: censers. odours- Greek, "incense." prayers of saints-as the angel offers their prayers (ch. 8. 3) with incense (cf. Psalm 141. 2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (ch. 19. 10; 22. 8, 9). Their own employment is praise (whence they all have harps): ours is prayer. 9. sung-Greek, "sing?" it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song." us to God-So MS. B, Coptic, Vulgate, and CYPRIAN. But A omits "us" and reads instead, "to our God." out of-The present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and worldwide conversion of all nations. kindred...tongue...people...nation-The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and 'people" are usually restricted to Israel: "tongue and nation" to the Gentiles (ch. 7. 9; 11. 9; 13. 7, the oldest reading; 14. 6). Thus there is here marked the electionchurch gathered from Jews and Gentiles. In ch. 10. 11, for "tribes," we find among the four terms "kings?" in 17. 15, "multitudes." 10. made us-A, B, N. Vulgate, Syriac, and Coptic, read "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests. [BENGEL.] unto our God-So B, N read. But A omits the clause. kings-So B reads. But A, N. Vulgate, Coptic, and CYPRIAN, read, kingdom." reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (ch. 4. 10, 11); though their priestly access has such dignity, that their reigning on earth cannot exceed it. So in ch. 20. 6, they are not called "kings" (BENGEL.] we shall reign on the earth-This is a new feature added to ch. 1. 6. N. Vulgate, and Coptic, read, They shall reign." A, B read, "They reign.” ALFORD takes this reading, and explains it of the church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it) "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete, and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (Notes, ch. 20, 2-6). So far from reigning on the earth now, they are "made as the filth of the world and the off-scouring of all things." In ch. 11. 15, 18, the locality and time of the kingdom are marked. KELLY translates," reign over the earth" (Greek epi tees gees), which is justified by the Greek (LXX., Judges, 9. 8; Matthew, 2. 22). The elders, though ruling over the earth, shall not necessarily (according to this pas sage) remain on the earth. But English Version is justified by ch. 3. 10. "The elders were meek, but the flock of the meek independently is much larger." [BENGEL.) 11. I beheld-the angels: who form the outer circle, whilst the church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom,

CHAPTER VI.

Ver. 1-17. THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. Cf. Note, ch. 5. 1. Many (MEDE, FLEMING, NEWTON, &c.) hold that all these seals have been fulfilled, the sixth having been so by the overthrow of Paganism and establishment of Christianity under Constantine's edict, 313 A.D. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come:" which fact marks the division of the seven, as often occurs in this sacred number, into four and three. 1. one of the seals-The oldest MSS., A, B, C, Vulgate, and Syriac read, "one of the seven seals.' noise-The three oldest MSS. read this in the nominative or dative, not the genitive as English Version, “I heard one from among the four living creatures saying, as (it were) the voice (or, as with the voice) of thunder." The first living creature was like a lion (ch. 4. 7): his voice is in consonance. Implying the lion-like boldness

Opening of

REVELATION, VI.

the Seals

only for the sake of, and in connexion with, His re-
deemed, that God mitigates His judgments on the
earth. A measure-" A choenix." Whilst making food
scarce, do not make it so much so that a cheentx
(about a day's provision of wheat, variously estimated
at two or three pints) shall not be to be got "for a
penny" (denarius, eight-and-a-half pence of our money,
Famine
probably the day's wages of a labourer).
generally follows the sword. Ordinarily, from sixteen
to twenty measures were given for a denarius. The
sword, famine, noisome beasts, and the pestilence, are
God's four judgments on the earth. A spiritual fam-
The
ine, too, may be included in the judgment.
"Come," in the case of this third seal, is said by the
third of the four living creatures, whose likeness is a
man: indicative of sympathy and human compassion
for the sufferers. God in it tempers judgment with
mercy. Cf. Matthew, 24. 7, which indicates the very
calamities foretold in these seals, nation rising against
nation (the sword), famines, pestilences iv. 8), and
earthquakes (v. 12). three measures of barley for a penny
-the cheaper and less nutritious grain, bought by the
labourer who could not buy enough wheat for his fam-
ily with his day's wages, a denarius, and, therefore,
buys barley. see thou hurt not the oil and the wine-
the luxuries of life, rather than necessaries: the oil and
wine were to be spared for the refreshment of the
sufferers.

with which, in the successive great revivals, the faith- | His presence between the cherubim); because it is ful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnest ness in praying for Christ's coming. Come and see-One oldest MS. B, has " And see." But A, C, and Vulgate reject it. ALFORD rightly objects to English Version reading. "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression, ch. 10. 8. It is much more likely to be the cry of the redeemed to the Redeemer, Come" and deliver the groaning creature from the bondage of corruption. Thus, v. 2 is an answer to the cry, went (lit., came) forth corresponding to "Come." "Come," says GROTIUS, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Cf. the only other places in Revelation where it is used, ch. 4. 1; 22. 17. If the four living creatures represent the four gospels, the "Come" will be their invitation to every one (for it is not written that they addressed John) to accept Christ's salvation whilst there is time, as the opening of the seals marks a progressive step towards the end (cf. ch. 22. 17). Judgments are foretold as accompanying the preaching of the gospel as a witness to all nations (ch. 14. 6-11; Matthew, 24. 6-14). Thus the invitation, "Come," here, is aptly parallel to Matthew, 24. 14. The opening of the four first seals are followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same (v. 9, 10; cf. Zechariah, 1. 10). At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (ch. 11. 15). 2. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from ch. 19. 11, 12. bow-(Psalm 45, 4, 5.) crown-Greek stephanos, the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In ch. 19. 11, 12, the last step in His victorious progress is represented: accordingly there He wears many diadems (Greek diademata; not merely Greek stephanoi, crowns or wreaths), and is personally attended by the hosts of heaven. Cf. Zechariah, 1, and 6.; especially v. 10 below. with Zechariah, 1. 12; also cf. the colours of the four horses. and to conquer-i.e., so as to gain a lasting victory. All four seals usher in judgments on the earth," Come." as the power which opposes the reign of Himself and His church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments. 3. and see-Omitted in the three oldest MSS., A, B, C, and Vulgate. 4. red-the colour of blood. The colour of the horse in each case answers to the mission of the rider. Cf. Matthew, 10. 24-36. Think not I am come to send peace on earth: I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient or is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end." that they should kill-The Greek is indicative future, "that they may, as they also shall, kill one another." 5. Come and see-The two oldest MSS., A. C, and Vulgate, omit "and see." B retains the words. black-Implying sadness and want. had Greek, "having." a pair of balances-the symbol of scarcity of provisions, the bread being doled out by weight. 6. a voice-Two oldest MSS., A. C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah cloud manifested

7. and see-Supported by B. Omitted by A. C. and Vulgate. The Jourth living creature, who was "like a flying eagle," introduces this sea!: implying high-soaring intelligence, and judament descending from on high fatally on the ungodly, as the king 8. pale-"livid." [ALFORD.] of birds on his prey. Hell-Hades personified. Death-personified. them-Death and Hades. So A, C, read. But B and fourth part of the earthVulgate read, "to him." Answering to the first four seals; his portion as one of the four, being a fourth part. death-pestilence: cf Ezekiel, 14. 21, with the four judgments here, the sword, famine, pestilence, and wild beasts: the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation. with the beasts-Greek, by: more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with The calamities indicated are not restricted to one time, but extend through the whole period of church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach their highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the gospel for a witness to all nations. 9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbe lievers, viz., "the kings...great men...bondman...freeman" the seventh, to the silence in heaven. scene changes from earth to heaven: so that interpretations which make these three last consecutive to the I saw-in spirit first four seals, are very doubtful. under the altar For souls are not naturally visible. As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the soul of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (Genesis, 4. 10. The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience. and even our sacrifice of life for the truth, acceptable

The

Earthquake and Terrors

REVELATION, VI.

of the Sixth Seal.

to God. The sacrificial altar was not in the sanctuary, perhaps to fill up that of the fallen angels. But this but outside: so Christ's literal sacrifice, and the figur- is mere conjecture. The full blessedness and glory of ative sacrifice of the martyrs took place, not in the all the saints shall be simultaneous. The earlier shall heavenly sanctuary, but outside, here on earth. The not anticipate the later saints. A, C, read, "shall only altar in heaven is that antitypical to the temple- have been accomplished:" B, N. read, "shall have altar of incense. The blood of the martyrs cries from accomplished (their course)." 12. As v. 4, 6-8, the the earth under Christ's cross, whereon they may be sword, famine, and pestilence, answer to Matthew, 24. considered virtually to have been sacrificed their 6, 7; and v. 9, 10, as to martyrdoms, answer to Matthew, souls cry from under the altar of incense, which is 24. 9, 10; so this passage, v. 12-17, answers to Matthew, Christ in heaven, by whom alone the incense of praise 24. 29, 30, "the sun shall be darkened, and the moon is accepted before God. They are under Christ, in shall not give her light, and the stars shall fall from His immediate presence, shut up unto Him in joyful heaven...then shall all the tribes of the earth mourn, eager expectancy until He shall come to raise the and they shall see the Son of man coming." &c.: sleeping dead. Cf. the language of 2 Maco. 7. 36, as imagery describing the portents of the immediate comindicating Jewish opinion on the subject, Our brethren ing of the day of the Lord; but not the coming itself who have now suffered a short pain are dead under until the elect are sealed, and the judgments invoked (Greek, God's covenant of everlasting life. testimony by the martyrs descend on the earth, the sea, and the which they held-i.e., which they bore, as committed to trees (ch. 7.). and, lo-So A reads. But B, C, omit "lo." them to bear. Cf. ch. 12. 17, "Have same Greek as earthquake-Greek, "shaking" of the heavens, the sea, here the testimony of Jesus." 10. How long-Greek, and the dry land: the shaking of these mutable things "Until when?" As in the parable the woman (symbol being the necessary preliminary to the setting up of of the church) cries day and night to the unjust judge those things which cannot be shaken. This is one of for justice against her adversary who is always oppress- the catchwords [WORDSWORTH] connecting the sixth ing her cf. below, ch. 12. 10): so the elect (not only on seal with the sixth trumpet (ch. 11. 13; and the seventh earth, but under Christ's covering, and in His presence vial (ch. 16, 17-21); also the seventh seal (ch. 8. 5). sackin Paradise cry day and night to God, who will assur- cloth-One kind made of the "hair" of Cilician goats, edly, in His own time, avenge His and their cause, was called "cilicium," or Cilician cloth, and was used "though He bear long with them." This passage need for tents, &c. Paul, a Cilician, made such tents (Acts. not be restricted to some particular martyrdoms, but 18. 3). moon-A, B, C, and oldest versions read, "the have been, and are receiving, and shall receive partial whole moon:" the full moon: not merely the crescent fulfilments, until their last exhaustive fulfilment be- moon. as blood-(Joel, 2. 31.) 13. stars...fell...as a fig fore Christ's coming. So as to the other events fore- tree casteth her...figs-(Isaiah, 34. 4; Nahum, 3. 12.) told here. The glory even of those in Paradise shall The church shall be then ripe for glorification, the only be complete when Christ's and the church's foes anti-Christian world for destruction, which shall be are cast out, and the earth become Christ's kingdom accompanied with mighty phenomena in nature. As at His coming to raise the sleeping saints. Lord- to the stars falling to the earth, Scripture describes Greck, "Master:" implying that He has them and their natural phenomena as they would appear to the specfoes and all His creatures as absolutely at His disposal, tator, not in the language of scientific accuracy; and as a master has his slaves; hence, in v. 11, "fellow-yet, whilst thus adapting itself to ordinary men, it servants," or fellow-slaves follows. holy-Greek, the drops hints which show that it anticipates the disHoly one." avenge-"exact vengeance for our blood." coveries of modern science. 14. departed-Greek, "was on-Greek," from them." that dwell on the earth-the separated from" its place: "was made to depart." Not ungodly, of earth earthy, as distinguished from the as ALFORD, "parted asunder;" for, on the contrary, it church, whose home and heart are even now in hea- was rolled together as a scroll which had been open is venly places. 11. white robes-The three oldest MSS., roiled up and laid aside. There is no "asunder one A, B, C, read, "A white robe was given." every one of from another" here in the Greck, as in Acts, 15. 39, -One oldest MS. B, omits this. A, C, read, "unto which ALFORD Copies. mountain...moved out of...places them, unto each," ie., unto them severally. Though (Psalm 121. 1, Margin; Jeremiah, 3. 23; 4. 24; Nahum, their joint cry for the riddance of the earth from the 1. 5.) This total disruption shall be the precursor of ungodly is not yet granted, it is intimated that it will the new earth, just as the pre-Adamic convulsions be so in due time; meanwhile, individually they re- prepared it for its present occupants. 15. kings...hid ceive the white robe, indicative of light, joy, and themselves-Where was now the spirit of those whom triumphant victory over their foes; even as the Cap- the world had so greatly feared? [BENGEL] great tain of their salvation goes forth on a white horse men-statesmen, and high civil officers. rica men... conquering and to conquer: also of purity and sanctity chief captams-The three oldest MSS., A, B, C, transthrough Christ. Maimonides says that the Jews used pose thus, "chief captains...rich men." mighty-The to array priests, when approved of, in white robes: three oldest MSS., A, B, C, read, "strong" physically thus the sense is, they are admitted among the blessed (Psalm 33, 16). in-lit., into: ran into, so as to hide ones, who, as spotless priests, minister unto God and themselves in. dens-caves." 16. from the facethe Lamb. should-So Creads. But A, B," shall rest. Psalm 84. 16.) On the whole verse, cf. Hosea, 10. 8; a little season-One oldest MS., B, omits "little." A, Luke, 23. 30. 17. Lit., "the day, the great (day)," which C, support it. Even if it be omitted, is it to be in- can only mean the last great day. After the Lord has ferred that the "season" is short as compared with exhausted all His ordinary judgments, the sword, eternity. BENGEL fancifully made a season (Greek famine, pestilence, and wild beasts, and still sinners chronus, the word here used to be one thousand one are impenitent, the great day of the Lord itself shall hundred and eleven one-ninth years, and a time (ch. come. Matthew, 24. plainly forms a perfect parallelism 12. 12, 14, Greek kairos) to be a fifth of a season, i.e., two to the six seals, not only in the events, but also in the hundred and twenty-two two-ninths years. The only order of their occurrence: v. 3, the first seal v. 6, the distinction in the Greek is, a season (Greek chronus) is second seal; v. 7, the third seal; r. 7, end, the fourth a sort of aggregate of times. Greek kairos, a specific seal; v. 9, the fifth seal, the persecutions and aboundtime, and so of short duration. As to their rest, cf. ch. ing iniquity under which, as well as consequent 14. 13 (the same Greek anapauomai); Isaiah, 57. 2; judgments accompanied with gospel-preaching to all Daniel, 12. 13. until their...brethren...be fulfilled-in nations as a witness, are particularly detailed v. 9-28; number. Until their full number shall have been v. 29, the sixth seal. to stand-to stand justified, and completed. The number of the elect is definitely fixed: not condemned before the Judge. Thus the sixth seal

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