Rev 3:8, 20, 4:1, 5:2-5, 9, 6:1, 3, 5, 7, 9, 12, 8:1, 9:2, 10:8 | Barnes | STEP | Verse 8. I know thy works . . Behold, I have set before thee an open door . Referring to his authority as stated in . The "open door" here evidently refers to the enjoyment of some privilege or honour; and, so far as the language is concerned, it may refer to any one of the following things: either (1) the ability to do good--represented as the "opening of the door." Compare . (2.) The privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Or (3) it may mean that they had before them an open way of egress from danger and persecution. This latter Professor Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door," is that it refers to access to a thing rather than egress from a thing; that we may come to that which we desire to approach, rather than escape from that which we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense--as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God. And no man can shut it . No one has the power of preventing this, for he who has control over all things concedes these privileges to you. For thou hast a little strength . This would imply that they had not great vigour, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and, as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number --meaning that they were few; or it may refer to the spiritual life and energy of the church--meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wherever there is any vitality in a church the Saviour will furnish ample opportunity that it may be employed in his service. And hast not denied my name . When Christians were brought before heathen magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews. (e) "open door"

Revelation of John 3:8

Verse 8. I know thy works. Rev 2:2.

Behold, I have set before thee an open door. Referring to his authority as stated in Rev 3:7. The "open door" here evidently refers to the enjoyment of some privilege or honour; and, so far as the language is concerned, it may refer to any one of the following things: either

(1) the ability to do good--represented as the "opening of the door." Compare Acts 14:27, 1Cor 16:9, 2Cor 2:12, Col 4:3.

(2.) The privilege of access to the heavenly palace; that is, that they had an abundant opportunity of securing their salvation, the door being never closed against them by day or by night. Compare Rev 21:25 Or

(3) it may mean that they had before them an open way of egress from danger and persecution. This latter Professor Stuart supposes to be the true meaning; and argues this because it is immediately specified that those Jewish persecutors would be made to humble themselves, and that the church would but lightly experience the troubles which were coming upon the world around them. But the more natural interpretation of the phrase "an open door," is that it refers to access to a thing rather than egress from a thing; that we may come to that which we desire to approach, rather than escape from that which we dread. There is no objection, it seems to me, to the supposition that the language may be used here in the largest sense--as denoting that, in regard to the church at Philadelphia, there was no restraint. He had given them the most unlimited privileges. The temple of salvation was thrown open to them; the celestial city was accessible; the whole world was before them as a field of usefulness, and anywhere, and everywhere, they might do good, and at all times they might have access to the kingdom of God.

And no man can shut it. No one has the power of preventing this, for he who has control over all things concedes these privileges to you.

For thou hast a little strength. This would imply that they had not great vigour, but still that, notwithstanding there were so many obstacles to their doing good, and so many temptations to evil, there still remained with them some degree of energy. They were not wholly dead; and, as long as that was the case, the door was still open for them to do good. The words "little strength" may refer either to the smallness of the number--meaning that they were few; or it may refer to the spiritual life and energy of the church--meaning that, though feeble, their vital energy was not wholly gone. The more natural interpretation seems to be to refer it to the latter; and the sense is, that although they had not the highest degree of energy, or had not all that the Saviour desired they should have, they were not wholly dead. The Saviour saw among them the evidences of spiritual life; and in view of that he says he had set before them an open door, and there was abundant opportunity to employ all the energy and zeal which they had. It may be remarked that the same thing is true now; that wherever there is any vitality in a church the Saviour will furnish ample opportunity that it may be employed in his service.

And hast not denied my name. When Christians were brought before heathen magistrates in times of persecution, they were required to renounce the name of Christ, and to disown him in a public manner. It is possible that, amidst the persecutions that raged in the early times, the members of the church at Philadelphia had been summoned to such a trial, and they had stood the trial firmly. It would seem from the following verse, that the efforts which had been made to induce them to renounce the name of Christ had been made by those who professed to be Jews, though they evinced the spirit of Satan. If so, then the attempt was probably to convince them that Jesus was not the Christ. This attempt would be made in all places where there were Jews.

(e) "open door" 1Cor 16:9

Revelation of John 3:20

Verse 20. Behold, I stand at the door, and knock. Intimating that, though they had erred, the way of repentance and hope was not closed against them. He was still willing to be gracious, though their conduct had been such as to be loathsome, Rev 3:16. To see the real force of this language, we must remember how disgusting and offensive their conduct had been to him. And yet he was willing, notwithstanding this, to receive them to his favour; nay more, he stood and pleaded with them that he might be received with the hospitality that would be shown to a friend or stranger. The language here is so plain that it scarcely needs explanation. It is taken from an act when we approach a dwelling, and, by a well-understood sign--knocking--announce our presence, and ask for admission. The act of knocking implies two things:

(a) that we desire admittance; and

(b) that we recognise the right of him who dwells in the house to open the door to us or not, as he shall please. We would not obtrude upon him; we would not force his door; and if, after we are sure that we are heard, we are not admitted, we turn quietly away. Both of these things are implied here by the language used by the Saviour when he approaches man as represented under the image of knocking at the door: that he desires to be admitted to our friendship; and that he recognises our freedom in the matter. He does not obtrude himself upon us, nor does he employ force to find admission to the heart. If admitted, he comes and dwells with us; if rejected, he turns quietly away--perhaps to return and knock again, perhaps never to come back. The language here used, also, may be understood as applicable to all persons, and to all the methods by which the Saviour seeks to come into the heart of a sinner. It would properly refer to anything which would announce his presence:--his word; his Spirit; the solemn events of his Providence; the invitations of his gospel. In these and in other methods he comes to man; and the manner in which these invitations ought to be estimated would be seen by supposing that he came to us personally and solicited our friendship, and proposed to be our Redeemer. It may be added here, that this expression proves that the attempt at reconciliation begins with the Saviour. It is not that the sinner goes out to meet him, or to seek for him; it is that the Saviour presents himself at the door of the heart as if he were desirous to enjoy the friendship of man. This is in accordance with the uniform language of the New Testament, that "God so loved the world as to give his only-begotten Son;" that "Christ came to seek and to save the lost;" that the Saviour says, "Come unto me, all ye that labour and are heavy laden," etc. Salvation, in the Scriptures, is never represented as originated by man.

If any man hear my voice. Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night, (Lk 11:5) or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures, (compare Isa 55:1, Jn 7:37, Rev 22:17) is universal, and proves that the invitations of the gospel are made, and are to be made, not to a part only, but fully and freely to all men; for, although this originally had reference to the members of the church in Laodicea, yet the language chosen seems to have been of design so universal (εαντις) as to be applicable to every human being; and any one, of any age and in any land, would be authorized to apply this to himself, and, under the protection of this invitation to come to the Saviour, and to plead this promise as one that fairly included himself. It may be observed farther, that this also recognises the freedom of man. It is submitted to him whether he will hear the voice of the Redeemer or not; and whether he will open the door and admit him or not. He speaks loud enough, and distinctly enough, to be heard, but he does not force the door if it is not voluntarily opened.

And open the door. As one would when a stranger or friend stood and knocked. The meaning here is simply, if any one will admit me; that is, receive me as a friend. The act of receiving him is as voluntary on our part as it is when we rise and open the door to one who knocks. It may be added,

(1.) that this is an easy thing. Nothing is more easy than to open the door when one knocks; and so everywhere in the Scriptures it is represented as an easy thing, if the heart is willing, to secure the salvation of the soul.

(2.) This is a reasonable thing. We invite him who knocks at the door to come in. We always assume, unless there is reason to suspect the contrary, that he applies for peaceful and friendly purposes. We deem it the height of rudeness to let one stand and knock long; or to let him go away with no friendly invitation to enter our dwelling. Yet how differently does the sinner treat the Saviour! How long does he suffer him to knock at the door of his heart, with no invitation to enter--no act of common civility such as that with which he would greet even a stranger! And with how much coolness and indifference does he see him turn away--perhaps to come back no more, and with no desire that he ever should return!

I will come in to him, and will sup with him, and he with me. This is an image denoting intimacy and friendship. Supper, with the ancients, was the principal social meal; and the idea here is, that between the Saviour and those who would receive him, there would be the intimacy which subsists between those who sit down to a friendly meal together. In all countries and times, to eat together, to break bread together, has been the symbol of friendship, and this the Saviour promises here. The truths, then, which are taught in this verse, are

(1) that the invitation of the gospel is made to all--"if any man hear my voice;"

(2) that the movement towards reconciliation and friendship is originated by the Saviour--"behold, I stand at the door and knock;"

(3) that there is a recognition of our own free agency in religion--"if any man will hear my voice, and open the door;"

(4) the ease of the terms of salvation, represented by "hearing his voice," and "opening the door;" and

(5) the blessedness of thus admitting him, arising from his friendship--"I will sup with him, and he with me." What friend can man have who would confer so many benefits on him as the Lord Jesus Christ? Who is there that he should so gladly welcome to his bosom?

(d) "knock" Song 5:2, Lk 12:36

Revelation of John 4:1

CHAPTER IV

ANALYSIS OF THE CHAPTER

THIS chapter properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.

In regard to the nature of these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author's imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book--and that is all that we can judge by--is, that the following things occurred:

(1.) The writer was in a devout frame of mind--a state of holy contemplation--when the scenes were represented to him, Rev 1:1-10.

(2.) The representations were supernatural; that is, they were something which was disclosed to him, in that state of mind, beyond ally natural reach of his faculties.

(3.) These things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbols--and his office was limited to that. He does not attempt to explain them--nor does he intimate that he understood them; but his office pertains to an accurate record--a fair transcript--of what passed before his mind. For anything that appears, he may have been as ignorant of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which We now give to them, (1Pet 1:11) 1Pet 1:12 and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry should understand all that is meant by the symbols that are used; or, that one who should copy the cuneiform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that the copy should be accurately made; and, when made, this copy may be as much an object of study to him who made it as to any one else.

(4.) Yet there was a sense in which these symbols were real; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision, though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.

The visions open (Rev 4) with a Theophany, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. A door (θυρα or opening is made into heaven, so that he, as it were, looks through the concave above, and sees what is beyond, He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder's roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and the reason why this was vouchsafed to him, the following remarks may be suggested:

(1.) There is, in some respects, a striking resemblance between this and the visions of Isaiah (Isa 6 and Eze 1) As those prophets, when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated to the office of making known future things--the last prophet of the world--by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as that which was made to Isaiah, or that which was made to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of them describes the throne, and the attending circumstances of sublimity and majesty; each of them speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but everything respecting him is veiled in such obscurity as to fill the mind with awe.

(2.) The representation is such as to produce deep solemnity on the mind of the writer and the reader. Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better fitted to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the reverent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice.

(3.) The form of the manifestation--the opening vision--is eminently fitted to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throne of God. And,

(4.) there was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that also is the termination of the whole; it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.

The substance of the introductory vision in this chapter can be stated in few words:

(a) A door is opened, and John is permitted to look into heaven, and to see what is passing there, Rev 4:1,2.

(b) The first thing that strikes him is a throne, with one sitting on the throne, Rev 4:2.

(c) The appearance of him who sits upon the throne is described, Rev 4:3. He is "like a jasper and a sardine stone." There is no attempt to portray his form; there is no description from which an image could be formed that could become an object of idolatrous worship--for who would undertake to chisel anything so indefinite as that which is merely "like a jasper or a sardine stone?" And yet the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God.

(d) Round about the throne there was a bright rainbowen symbol of peace, Rev 4:3.

(e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: symbols of the ultimate triumph of the church, Rev 4:4.

(f) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save, Rev 4:5.

(g) Before the throne there is a pellucid pavement, as of crystal, spread out like a sea: emblem of calmness, majesty, peace, and wide dominion, Rev 4:6.

(h) The throne is supported by four living creatures, full of eyes: emblems of the all-seeing power of Him that sits upon the throne, and of his ever-watchful providence, Rev 4:6.

(i) To each one of these living creatures there is a peculiar symbolic face: respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed, Rev 4:7. All are furnished with wings; emblematic of their readiness to do the will of God, (Rev 4:8,) but each one individually with a peculiar form.

(j) All these creatures pay ceaseless homage to God, whose throne they are represented as supporting: emblematic of the fact that all the operations of the Divine government do, in fact, promote his glory, and, as it were, render him praise, Rev 4:8,9.

(k) To this the eiders, the representatives of the church, respond: representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the Divine purposes, and finds in them all ground for adoration and thanksgiving, Rev 4:10,11.

Verse 1. After this. Gr., "after these things;" that is, after what he had seen, and after what he had been directed to record in the preceding chapters, How long after these things this occurred, he does not say--whether on the same day, or at some subsequent time; and conjecture would be useless. The scene, however, is changed. Instead of seeing the Saviour standing before him, (chapter 1) the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there.

I looked. Gr., I saw--ειδον. Our word look would rather indicate purpose or intention, as if he had designedly directed his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was any design on his part, and without saying how his thoughts came to be directed to heaven.

A door was opened. That is, there was apparently an opening in the sky, like a door, so that he could look into heaven.

In heaven. Or, rather, in the expanse above--in the visible heavens as they appear to spread out over the earth. So Eze 1:1, "The heavens were opened, and I saw visions of God." The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth--describing it as it appears to the eye. In that expanse, or arch, the stars are set at gems, (Isa 34:4) through apertures or windows in that expanse the rain comes down, Gen 7:11; and that is opened when a heavenly messenger comes down to the earth, Mt 3:16. Compare Lk 3:21, Acts 7:56, 10:11. Of course, all this is figurative, but it is such language as all men naturally use. The simple meaning here is, that John had a vision of what is in heaven as if there had been such an opening made through the sky, and he had been permitted to look into the world above.

And the first voice which I heard. That is, the first sound which he heard was a command to come up and see the glories of that world. He afterwards heard other sounds--the sounds of praise; but the first notes that fell on his ear were a direction to come up there and to receive a revelation respecting future things. This does not seem to me to mean, as Professor Stuart, Lord, and others suppose, that he now recognised the voice which had first, or formerly spoken to him, (Rev 1:10) but that this was the first in contradistinction from other voices which he afterwards heard. It resembled the former "voice" in this that it was "like the sound of a trumpet," but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable.

Was as it were of a trumpet. It resembled the sound of a trumpet, Rev 1:10.

Talking with me. As of a trumpet that seemed to speak directly to me.

Which said. That is, the voice said.

Come up hither. To the place whence the voice seemed to proceed--heaven.

And I will shew thee things which must be hereafter. Gr., "after these things." The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation here when they would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.

(a) "voice" Rev 1:10 (b) "come up" Rev 11:12

Revelation of John 5:2-5

Verse 2. And I saw a strong angel. An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. "Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices."--Professor Stuart. The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds.

Proclaiming with a loud voice. That is, as a herald or crier. He is rather introduced here as appointed to this office than as self-moved. The design undoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the revelations of the future were beyond mere created power.

Who is worthy to open the book, etc. That is, who is "worthy" in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was any one in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume. Verse 3. And no man in heaven. No one--ουδεις. There is no limitation in the original to man. The idea is, that there was no one in heaven --evidently alluding to the created beings there--who could open the volume. Is it not taught here that angels cannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man?

Nor in earth. Among all classes of men--sages, divines, prophets, philosophers--who among those have ever been able to penetrate the future, and disclose what is to come?

Neither under the earth. These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth--the abodes of the dead. May there not be an allusion here to the supposed science of necromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come? Isa 8:19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain.

Was able to open the book. Had ability--ηδυνατο--to do it. It was a task beyond their power. Even if any one had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events.

Neither to look thereon. That is, so to open the seals as to have a view of what was written therein. That it was not beyond their power merely to see the book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also (Rev 5:5) that in that sense the elders saw it. But no one could prevail to inspect the contents, or so have access to the interior of the volume as to be able to see what "was written there. It could be seen, indeed, (Rev 5:1) that it was written on both sides of the parchment, but what the writing was no one could know. Verse 4. And I wept much, because no man was found worthy, etc. Gr., as in Rev 5:3, no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of men:

(1.) The strong desire to penetrate the future; to lift the mysterious veil which shrouds that which is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view that which is to be hereafter. There have been no more earnest efforts made by men than those which have been made to read the sealed volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, men have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster's Life and Correspondence, vol. 1 p. 111, and vol. 2. pp. 237- 238.

(2.) The weeping of the apostle may be regarded as an instance of the deep grief which men often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more lettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing do we feel that we are more absolutely in need of Divine help than in our attempts to unveil the future; and were it not for revelation man might weep in despair. Verse 5. And one of the elders saith unto me. Rev 4:4. No particular reason is assigned why this message was delivered by one of the elders rather than by an angel. If the elders were, however, (Rev 4:4) the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the revelation of the future was entrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known.

Weep not. That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there.

Behold the Lion of the tribe of Judah. This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called a Lion, and why he is spoken of as the Lion of the tribe of Judah.

(a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power, (Rev 4:7) and as such the appellation is used in this place. It is because Christ has power to open the seals--as if he ruled over the universe, and all events were under his control, as the lion rules in the forest-- that the name is here given to him.

(b) As to the other point: He is called the "Lion of the tribe of Judah," doubtless, with reference to the prophecy in Gen 9:9 --"Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion;" and from the fact that the Messiah was of the tribe of Judah. Compare Gen 49:10. This use of the term would connect him in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him.

The Root of David. Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense that he himself was a "root-shoot" or sprout from David, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. Isa 11:1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be entrusted the task of opening these seals.

Hath prevailed. That is, he has acquired this power as the result of a conflict or struggle. The word used here--ενικησεν-- refers to such a conflict or struggle, properly meaning to come off victor; to overcome; to conquer; to subdue: and the idea here is that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. The truths taught in this verse are,

(l) that the power of making disclosures in regard to the future is entrusted to the Messiah; and

(2) that this, so far as he is concerned, is the result of a conflict or struggle on his part.

(a) "Lion" Gen 49:9,10, Nu 24:9, Heb 7:14 (b) "Root" Rev 22:16, Isa 11:1,10

Revelation of John 5:9

Verse 9. And they sung a new song. Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, (Job 38:7) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare Ps 40:3, 96:1, 144:9, Isa 42:10.

Thou art worthy to take the book, etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain. The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him.

And hast redeemed us. The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, 2Pet 2:1.

To God. That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. 2Cor 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood. Acts 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood.

Out of every kindred. Literally, "of every tribe"--φυλης. The word tribe means properly a comparatively small division or class of people associated together.--Professor Stuart. It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations, but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue. People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29, 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Acts 2:8-11.

And people. The word here used--λαος--properly denotes a people considered as a mass, made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation. εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

(b) "new song" Rev 13:3 (c) "blood" Acts 20:28, Eph 1:7, Heb 9:12, 1Pet 1:18,19 (d) "kindred" Rev 7:9

Revelation of John 6:1

CHAPTER VI

ANALYSIS OF THE CHAPTER

THIS chapter contains an account of the opening of six of the seven seals. It need hardly be said to any one who is at all familiar with the numerous--not to say numberless--expositions of the Apocalypse, that it is at this point that interpreters begin to differ, and that here commences the divergence towards those various, discordant, and many of them wild and fantastic theories, which have been proposed in the exposition of this wonderful book. Up to this point, though there may be unimportant diversities in the exposition of words and phrases, there is no material difference of opinion as to the general meaning of the writer. In the epistles to the seven churches, and in the introductory scenes to the main visions, there can be no doubt, in the main, as to what the writer had in view, and what he meant to describe. He addressed churches then existing, (chaps. i.--iii.,) and set before them their sins and their duties; and he described scenes passing before his eyes as then present, (chaps. iv., v.,) which were merely designed to impress his own mind with the importance of what was to be disclosed, and to bring the great actors on the stage, and in reference to which there could be little ground for diversity in the interpretation. Here, however, the scene opens into the future, comprehending all the unknown period until there shah be a final triumph of Christianity, and all its foes shall be prostrate. The actors are the Son of God, angels, men, Satan, storms, tempests, earthquakes, the pestilence and fire; the scene is heaven, earth, hell. There is no certain designation of places; there is no mention of names--as there is in Isaiah (Isa 45:1) of Cyrus, or as there is in Daniel (Dan 8:21, 10:20, 11:2) of the "king of Grecia ;" there is no designation of time that is necessarily unambiguous; and there are no characteristics of the symbols used that make it antecedently certain that they could be applied only to one class of events. In the boundless future that was to succeed the times of John there would be, of necessity, many events to which these symbols might be applied, and the result has shown that it has required but a moderate share of pious ingenuity to apply them, by different expositors, to events differing widely from each other in their character, and in the times when they would occur. It would be too long to glance even at the various theories which have been proposed and maintained in regard to the interpretation of the subsequent portions of the Apocalypse, and wholly impossible to attempt to examine those theories. Time, in its developments, has already exploded many of them; and time, in its future developments, will doubtless explode many more, and each one must stand or fall as in the disclosures of the future it shall be found to be true or false. It would be folly to add another to those numerous theories, even if I had any such theory, (see the Preface,) and perhaps equal folly to pronounce with certainty on any one of those which have been advanced. Yet this seems to be an appropriate place to state, in few words, what principles it is designed to pursue in the interpretation of the remainder of the book.

(1.) It may be assumed that large portions of the book relate to the future; that is, to that which was future when John wrote. In this all expositors are agreed, and this is manifest indeed on the very face of the representation. It would be impossible to attempt an interpretation on any other supposition, and somewhere in that vast future the events are to be found to which the symbols here used had reference. This is assumed, indeed, on the supposition that the book is inspired: a fact which is assumed all along in this exposition, and which should be allowed to control our interpretation. But assuming that the book relates to the future, though that supposition will do something to determine the true method of interpretation, yet it leaves many questions still unsolved. Whether it refers to the destruction of Jerusalem, on the supposition that the work was written before that event, or to the history of the church subsequent to that; whether it is designed to describe events minutely, or only in the most general manner; whether it is intended to furnish a syllables of civil and ecclesiastical history, or only a very general outline of future events; whether the times are so designated that we can fix them with entire certainty; or whether it was intended to furnish any certain indication of the periods of the world when these things should occur;--all these are still open questions, and it need not be said that on these the opinions of expositors have been greatly divided.

(2.) It may be assumed that there is meaning in these symbols, and that they were not used without an intention to convey some important ideas to the mind of John and to the minds of his readers-- to the church then, and to the church in future times. Comp. Rev 1:3. The book is indeed surpassingly sublime. It abounds with the highest flights of poetic language. It is Oriental in its character, and exhibits everywhere the proofs of a most glowing imagination in the writer. But it is also to be borne in mind that it is an inspired book, and this fact is to determine the character of the exposition. If inspired, it is to be assumed that there is a meaning in these symbols; an idea in each one of them, and in all combined, of importance to the church and the world. Whether we can ascertain the meaning is another question; but it is never to be doubted by an expositor of the Bible that there is a meaning in the words and images employed, and that to find out that meaning is worthy of earnest study and prayer.

(3.) Predictions respecting the future are often necessarily obscure to man. It cannot be doubted, indeed, that God could have foretold future events in the most clear and unambiguous language, he who knows all that is to come as intimately as he does all the past, could have caused a record to have been made, disclosing names, and dates, and places, so that the most minute statements of what is to occur might have been in the possession of man as clearly as the records of the past now are. But there were obvious reasons why this should not occur, and in the prophecies it is rare that there is any such specification. To have done this might have been to defeat the very end in view; for it would have given to man, a free agent, the power of embarrassing or frustrating the Divine plans. But if this course is not adopted, then prophecy must, from the nature of the case, be obscure. The knowledge of any one particular fact in the future is so connected with many other facts, and often implies so much knowledge of other things, that without that other knowledge it could not be understood. Suppose that it had been predicted, in the time of John, that at some future period some contrivance should be found out by which what was doing in one part of the world could be instantaneously known in another remote part of the world, and spread abroad by thousands of copies in an hour to be read by a nation. Suppose, for instance, that there had been some symbol, or emblem representing what actually occurs now, when in a morning newspaper we read what occurred last evening at St. Louis, Dubuque, Galena, Chicago, Cincinnati, Charleston, New Orleans. It is clear that at a time when the magnetic telegraph and the printing-press were unknown, any symbol or language describing it that could be employed must be obscure, and the impression must have been that this could be accomplished only by miracle--and it would not be difficult for one who was disposed to scepticism to make out an argument to prove that this could not occur. It would be impossible to explain any symbol that could be employed to represent this until these wonderful descriptions should become reality, and in the mean time the book in which the symbols were found might be regarded as made up of mere riddles and enigmas; but when these inventions should be actually found out, however much ridicule or contempt had been poured on the book before, it might be perfectly evident that the symbol was the most appropriate that could be used, and no one could doubt that it was a Divine communication of what was to be in the future. Something of the same kind may have occurred in the symbols used by the writer of the book before us.

(4.) It is not necessary to suppose that a prophecy will be understood in all its details until the prediction is accomplished. In the case just referred to, though the fact of the rapid spread of intelligence might be clear, yet nothing would convey any idea of the mode or of the actual meaning of the symbols used, unless the inventions were themselves anticipated by a direct revelation. The trial of faith in the ease would be the belief that the fact would occur, but would not relate the mode in which it was to be accomplished, or the language employed to describe it. There might be great obscurity in regard to the symbols and language, and yet the knowledge of the fact be perfectly plain. When, however, the fact should occur as predicted, all would be clear. So it is in respect to prophecy. Many recorded predictions that are now clear as noon-day, were once as ambiguous and uncertain in respect to their meaning as in the supposed case of the press and the telegraph. Time has made them plain; for the event to which they referred has so entirely corresponded with the symbol as to leave no doubt in regard to the meaning. Thus many of the prophecies relating to the Messiah were obscure at the time when they were uttered; were apparently so contradictory that they could not be reconciled; were so unlike anything that then existed, that the fulfilment seemed to be impossible; and were so enigmatical in the symbols employed, that it seemed in vain to attempt to disclose their meaning. The advent of the long-promised Messiah, however, removed the obscurity, and now they are read with no uncertainty as to their meaning, and with no doubt that those predictions, once so obscure, had a Divine origin.

The view just suggested may lead us to some just conceptions of what is necessary to be done in attempting to explain the prophecies. Suppose then, first, that there had been, say in the dark ages, some predictions that claimed to be of Divine origin, of the invention of the art of printing and of the magnetic telegraph. The proper business of an interpreter, if he regarded this as a Divine communication, would have consisted in four things:

(a) to explain, as well as he could, the fair meaning of the symbols employed, and the language used;

(b) to admit the fact referred to, and implied in the fair interpretation of the language employed, of the rapid spread of intelligence in that future period, though he could not explain how it was to be done;

(c) in the meantime it would be a perfectly legitimate object for him to inquire whether there were any events occurring in the world, or whether there had been any, to which these symbols were applicable, or which would meet all the circumstances involved in them;

(d) if there were, then his duty would be ended; if there were not, then the symbols, with such explanation as could be furnished of their meaning, should be handed on to future times to be applied when the predicted events should actually occur. Suppose then, secondly, the case of the predictions respecting the Messiah, scattered along through many books, and given in various forms, and by various symbols. The proper business of an interpreter would have been, as in the other case,

(a) to explain the fair meaning, of the language used, and to bring together all the circumstances m one connected whole, that a distinct conception of the predicted Messiah might be before the mind;

(b) to admit the facts referred to, and thus predicted, however incomprehensible and apparently contradictory they might appear to be;

(d) if no one had thus appeared, to send on the prophecies, with such explanations of words and symbols as could be ascertained to be correct, to future times, to have their full meaning developed when the object of all the predictions should be accomplished, and the Messiah should appear. Then the meaning of all would be plain; and then the argument from prophecy would be complete. This is obviously now the proper state of the mind in regard to the predictions in the Bible, and these are the principles which should be applied in examining the book of Revelation.

(5.) It may be assumed that new light will be thrown upon the prophecies by time, and by the progress of events. It cannot be supposed that the investigations of the meaning of the prophetic symbols will all be in vain. Difficulties, it is reasonable to hope, may be cleared up; errors may be detected in regard to the application of the prophecies to particular events; and juster views on the prophecies, as on all other subjects, will prevail as the world grows older. We become wiser by seeing the errors of those who have gone before us, and an examination of the causes which led them astray may enable us to avoid such errors in the future. :Especially may it be supposed that light will be thrown on the prophecies as they shall be in part or wholly fulfilled. The prophecies respecting the destruction of Babylon, of Petra, of Tyre, of Jerusalem, are now fully understood; the prophecies respecting the advent of the Messiah, and his character and work, once so obscure, are now perfectly clear. So, we have reason to suppose, it will be with all prophecy in the progress of events, and sooner or later the world will settle down into some uniform belief in regard to the design and meaning of these portions of the sacred writings. Whether the time has yet come for this, or whether numerous other failures are to be added to the melancholy catalogue of past failures on this subject, is another question; but ultimately all the now unfulfilled prophecies will be as clear as to their meaning as are those which have been already fulfilled.

(6.) The plan, therefore, which I propose in the examination of the remaining portion of the Apocalypse is the following:

(a) To explain the meaning of the symbols; that is, to show, as clearly as possible, what those symbols properly express, independently of any attempt to apply them. This opens, of itself, an interesting field of investigation, and one where essential service may be done, even if nothing further is intended. Without any reference to the application of those symbols, this, of itself, is an important work of criticism, and, if successfully done, would be rendering a valuable service to the readers of the sacred volume.

(b) To state, as briefly as possible, what others who have written on this book, and who have brought eminent learning and talent to bear on its interpretation, have supposed to be the true interpretation of the symbols employed by John, and in regard to the times in which the events referred to would occur. It is in this way only that we can be made acquainted with the real progress made in interpreting this book, and it will be useful at least to know how the subject has struck other minds, and how and why they have failed to perceive the truth. I propose therefore to state, as I go along, some of the theories which have been held as to the meaning of the Apocalypse, and as to the events which have been supposed by others to be referred to. My limits require, however, that this should be briefly done, and forbid my attempting to examine those opinions at length.

(c) To state, in as brief and clear a manner as possible, the view which I have been led to entertain as to the proper application of the symbols employed in the book, with such historical references as shall seem to me to confirm the interpretation proposed.

(d) Where I cannot form an opinion as to the meaning, to confess my ignorance. He does no service in a professed interpretation of the Bible who passes over a difficulty without attempting to remove it, or who, to save his own reputation, conceals the fact that there is a real difficulty; and he does as little service who is unwilling to confess his ignorance on many points, or who attempts an explanation where he has no clear and settled views. As his opinion can be of no value to any one else unless it is based on reasons in his own mind that will bear examination, so it can usually be of little value unless those reasons are stated. It is as important for his readers to have those reasons before their own minds as it is for him; and unless he has it in his power to state reasons for what he advances, his opinions can be worth nothing to the world. He who lays down this rule of interpretation may expect to have ample opportunity in interpreting such a book as the Apocalypse to confess his ignorance; but he who interprets a book which he believes to be inspired may console himself with the thought that what is now obscure will be clear hereafter, and that he performs the best service which he can if he endeavours to explain the book up to the time in which he lives. There will be developments hereafter which win make that clear which is now obscure; developments which will make this book, in all past ages apparently so enigmatical, as clear as any other portion of the inspired volume, as it is now, even with the imperfect view which we may have of its meaning, beyond all question one of the most sublime books that has ever been written.

This chapter describes the opening of the first six seals.

(1.) The first discloses a white horse with a rider armed with a bow. A crown is given to him, symbolical of triumph and prosperity, and he goes forth to conquer, Rev 6:1,2.

(2.) The second discloses a red-coloured horse with a rider. The emblem is that of blood--of sanguinary war. Power is given him to take peace from the earth, and a sword is given him--emblem of war, but not of certain victory. Triumph and prosperity are denoted by the former symbol; war, discord, bloodshed by this, Rev 6:3,4.

(3.) The third discloses a black horse with a rider. He has a pair of balances in his hand, as if there were scarcity in the earth, and he announces the price of grain in the times of this calamity, and a command is given not to hurt the oil and the wine, Rev 6:5,6. The emblem is that of scarcity--as if there were oppression, or as a consequence of war or discord, while at the same time there is care bestowed to preserve certain portions of the produce of the earth from injury.

(4.) The fourth discloses a pale horse with a rider. The name of this rider is Death, and Hell, or Hades, follows him--as if the hosts of the dead came again on the earth. Power is given to the rider over the fourth part of the earth, to kill with sword, with hunger, with death, and with wild beasts. This emblem would seem to denote war, wide-wasting pestilence, famine, and desolation --as if wild beasts were suffered to roam over lands that had been inhabited: something of which paleness would be an emblem. Here ends the array of horses; and it is evidently intended by these four symbols to refer to a series of events that have a general resemblance --something that could be made to stand by themselves, and that could be grouped together.

(5.) The fifth seal opens a new scene. The horse and the rider no longer appear. It is not a scene of war, and of the consequences of war, but a scene of persecution. The souls of those who were slain for the word of God and the testimony which they held are seen under the altar, praying to God that he would avenge their blood. White robes are given them--tokens of the Divine favour, and emblems of their ultimate triumph; and they are commanded to "rest for a little season, till their fellow-servants and their brethren that should be killed as they were should be fulfilled:" that is, that they should be patient until the number of the martyrs was filled up. In other words, there was

(a) the assurance of the Divine favour towards them;

(b) vengeance, or the punishment of those who had persecuted them, would not be immediate; but

(c) there was the implied assurance that just punishment would be inflicted on their persecutors, and that the cause for which they had suffered would ultimately triumph, Rev 6:9-11.

(6.) The opening of the sixth seal, Rev 6:12-17. There was an earthquake, and the sun became dark, and the moon was turned to blood, and the stars fell, and all kings and people were filled with consternation. This symbol properly denotes a time of public commotion, of revolution, of calamity; and it was evidently to be fulfilled by some great changes on the earth, or by the overturning of the seats of power, and by such sudden revolutions as would fill the nations with alarm.

Verse 1. And I saw. Or, I looked. He fixed his eye attentively on what was passing, as promising important disclosures. No one had been found in the universe who could open the seals but the Lamb of God, (Rev 5:2-4) and it was natural for John, therefore, to look upon the transaction with profound interest.

When the Lamb opened one of the seals. Rev 5:1, seq. This was the first or outermost of the seals, and its being broken would permit a certain portion of the volume to be unrolled and read. Rev 5:1. The representation in this place is, therefore, that of a volume with a small portion unrolled, and written on both sides of the parchment.

And I heard, as it were the noise of thunder. One of the four living creatures speaking as with a voice of thunder, or with a loud voice.

One of the four beasts. Rev 4:6, Rev 4:7. The particular one is not mentioned, though what is said in the subsequent verses leaves no doubt that it was the first in order as seen by John-the one like a lion, Rev 4:7. In the opening of the three following seals, it is expressly said that it was the second, the third, and the fourth of the living creatures that drew near, and hence the conclusion is certain that the one here referred to was the first.

If the four living creatures be understood to be emblematic of the Divine providential administration, then there was a propriety that they should be represented as summoning John to witness what was to be disclosed. These events pertained to the developments of the Divine purposes, and these emblematic beings would therefore be interested in what was occurring.

Come and see. Addressed evidently to John. He was requested to approach and see with his own eyes what was disclosed in the portion of the volume now unrolled. He had wept much (Rev 5:4) that no one was found who was worthy to open that book, but he was now called on to approach and see for himself. Some have supposed (Lord, in loc.) that the address here was not to John, but to the horse and his rider, and that the command to them was not to "come and see," but to come forth, and appear on the stage, and that the act of the Redeemer in breaking the seal, and unrolling the scroll, was nothing more than an emblem signifying that it was by his act that the Divine purposes were to be unfolded. But, in order to this interpretation, it would be necessary to omit from the received text the words καιβλεπε--"and see." This is done indeed by Hahn and Tittman, and this reading is followed by Professor Stuart, though he says that the received text has "probability" in its favour, and is followed by some of the critical editions. The most natural interpretation, however, is that the words were addressed to John. John saw the Lamb open the seal; he heard the loud voice; he looked and beheld a white horse--that is, evidently, he looked on the unfolding volume, and saw the representation of a horse and his rider. That the voice was addressed to John is the common interpretation, is the most natural, and is liable to no real objection.

(a) "seals" Rev 5:5

Revelation of John 6:3

Verse 3. And when he had opened the second seal. So as to disclose another portion of the volume. Rev 5:1.

I heard the second beast say. The second beast was like a calf or an ox. Rev 4:7. It cannot be supposed that there is any special significancy in the fact that the second beast addressed the seer on the opening of the second seal, or that, so far as the symbol was concerned, there was any reason why this living creature should approach on the opening of this seal rather than on either of the others. All that seems to be designed is, that as the living creatures are intended to be emblems of the providential government of God, it was proper to represent that government as concerned in the opening of each of these four seals indicating important events among the nations.

Come and see. Rev 6:1.

Revelation of John 6:5

Verses 5, 6. And when he had opened the third seal. Unfolding another portion of the volume. Rev 5:1.

I heard the third beast say, Come and see. Rev 4:7. It is not apparent why the third beast is represented as taking a particular interest in the opening of this seal, (Rev 6:3) nor is it necessary to show why it was so. The general design seems to have been, to represent each one of the four living creatures as interested in the opening of the seals, but the order in which they did this does not seem to be a matter of importance.

And I beheld, and lo, a black horse. The specifications of the symbol here are the following:

(a) As before, the horse.

(b) The colour of the horse: lo, a black horse. This would properly denote distress and calamity--for black has been regarded always as such a symbol. So Virgil speaks of fear as black: "atrumque timorem."--AEn, ix. 619. So again, Georg. iv. 468: "Caligantem nigra formidine Iucum."

So, as applied to the dying Acca, AEn. xii. 823: "Tenebris nigrescunt omnia circum."

Black, in the Scriptures, is the image of fear, of famine, of death. Lam 5:10: "Our skin was black like an oven, because of the terrible famine." Jer 14:2: "Because of the drought Judah mourneth, and tile gates thereof languish; they are in deep mourning [literally, black] for the land." Joell 2:6: "All faces shall gather blackness." Nah 2:10: "The knees smite together, and there is great pain in all loins, and the faces of them all gather blackness." Compare Rev 6:12, Eze 32:7. See also Bochart, Hieroz. P. i. lib. ii. c. vii. pp. 106, 107. From the colour of the horse here introduced, we should naturally look for some dire calamity, though the nature of the calamity would not be designated by the mere use of the word black. What the calamity was to be, must be determined by what follows in the symbol. Famine, pestilence, oppression, heavy taxation, tyranny, invasion--any of these might be denoted by the colour of the horse.

(c) The balances: and he that sat on him had a pair of balances in his hand. The original word, here rendered a pair of balances, is ζυγον. This word properly means a yoke, serving to couple anything together, as a yoke for cattle. Hence it is used to denote the beam of a balance, or of a pair of scales--and is evidently so used here. The idea is, that something was to be weighed, in order to ascertain either its quantity or its value. Scales or balances are the emblems of justice or equity, (compare Job 31:6, Ps 62:9, Prov 11:1, 16:11) and when joined with symbols that denote the sale of corn and fruit by weight, become the symbol of scarcity. Thus "bread by weight" (Lev 26:26) denotes scarcity. So in Eze 4:16, "And they shall eat bread by weight." The use of balances here as a symbol would signify that something was to be accurately and carefully weighed out. The connexion leads us to suppose that this would appertain to the necessaries of life, and that it would occur either in consequence of scarcity, or because there would be an accurate or severe exaction, as in collecting a revenue on these articles. The balance was commonly the symbol of equity and justice; but it was also, sometimes, the symbol of exaction and oppression, as in Hos 12:7: "The balance of deceit is in his hands: he loveth to oppress." If the balances stood alone, and there were no proclamation as to what was to occur, we should look, under this seal, to a time of the exact administration of justice, as scales or balances are now used as emblems of the rigid application of the laws and of the principles of justice in courts, or in public affairs. If this representation stood alone, or if the black horse and the scales constituted the whole of the symbol, we should look for some severe administration, or perhaps some heavy calamity under a rigorous administration of laws. The reference, however, to the "wheat and barley," and to the price for which they were to be weighed out, serves still further to limit and define the meaning of the symbol as having reference to the necessaries of life--to the productions of the land--to the actual capital of the country. Whether this refers to scarcity, or to taxation, or both, must be determined by the other parts of the symbol.

(d) The proclamation: And I heard a voice in the midst of the four beasts say. That is, from the throne, Rev 4:6. The voice was not that of one of the four beasts, but it seemed to come from among them. As the rider went forth, this was the proclamation that was made in regard to him; or this is that which is symbolized in his going forth, to wit, that there would be such a state of things that a measure of wheat would be sold for a penny, etc. The proclamation consists essentially of two things--that which refers to the price or value of wheat and barley, and that which requires that care shall be taken not to injure the oil and the wine. Each of these demands explanation.

A measure of wheat for a penny. See Rev 9:4. The word rendered measure--χοινιξ, choenix--denotes an Attic measure for grain and things dry, equal to the forty-eighth part of the Attic medimnus, or the eighth part of the Roman modius, and consequently was nearly equivalent to one quart English.--Rob. Lex. The word rendered penny, δηναριον--Lat. denarius--was of the same value as the Greek δραχμη, drachme, and was equivalent to about fourteen cents of our money. This was the usual price of a day's labour, Mt 20:2,9. The choenix, or measure of grain here referred to, was the ordinary daily allowance for one man.--Odyss. xix. 27, 28. See Stuart, in loc. The common price of the Attic medimnus of wheat was five or six denarii; but here, as that contained forty-eight choenixes, or quarts, the price would be augmented to forty-eight denarii--or it would be about eight times as dear as ordinary; that is, there would be a scarcity or famine. The price of a bushel of wheat at this rate would be about four dollars and a half of our money--a price which would indicate great scarcity, and which would give rise to much distress.

And three measures of barley for a penny. It would seem from this that barley usually bore about one-third the price of wheat. It was a less valuable grain, and perhaps was produced in greater abundance. This is not far from the proportion which the price of this grain usually bears to that of wheat, and here, as in the case of the wheat, the thing which would be indicated would be scarcity. This proclamation of "a measure of wheat for a penny" was heard either as addressed to the horseman, as a rule of action for him, or as addressed by the horseman as he went forth. If the former is the meaning, it would be an appropriate address to one who was going forth to collect tribute-- with reference to the exact manner in which this tribute was to be collected, implying some sort of severity of exaction; or to one who should distribute wheat and barley out of the public granaries at an advanced price, indicating scarcity. Thus it would mean that a severe and heavy tax--represented by the scales and the scarcity--or a tax so severe as to make grain dear, was referred to. If the latter is the meaning, then the idea is that there would be a scarcity, and that grain would be dealt out by the government at a high and oppressive price. The latter idea would be as consonant with the symbol of the scales and the price mentioned as the other, if it were not for the additional injunction not to "hurt the oil and the wine"--which cannot be well applied to the idea of dealing out grain at a high price. It can, however, be connected, by a fair interpretation of that passage, with such a severity of taxation that there would be a propriety in such a command-- for, as we shall see, under the explanation of that phrase, such a law was actually promulgated as resulting from severity of taxation. The idea, then, in the passage before us would seem to be,

(a) that there would be a rigid administration of the law in regard to the matter under consideration--that pertaining to the productions of the earth--represented by the balances; and

(b) that that would be connected with general scarcity, or such an exercise of this power as to determine the price of grain, so that the price would be some three times greater than ordinary.

And see that thou hurt not the oil and the wine. There has been a great variety of interpretations proposed of this passage, and it is by no means easy to determine the true sense. The first inquiry in regard to it is, to whom is it addressed? Perhaps the most common impression on reading it would be, that it is addressed to the horseman with the balances, commanding him not to injure the oliveyards and the vineyards. But this is not probably the correct view. It does not appear that the horseman goes forth to destroy anything, or that the effect of his going forth is directly to injure anything. This, therefore, should not be understood as addressed to the horseman, but should be regarded as a general command to any and all not to injure the oliveyards and vineyards; that is, an order that nothing should be done essentially to injure them. If thus regarded as addressed to others, a fair and congruous meaning would be furnished by either of the following interpretations:--either

(a) considered as addressed to those who were disposed to be prodigal in their manner of living, or careless as to the destruction of the crop of the oil and wine, as they would now be needed; or

(b) as addressed to those who raised such productions, on the supposition that they would be taxed heavily, or that large quantities of these productions would be extorted for revenue, that they should not mutilate their fruit-trees in order to evade the taxes imposed by the government. In regard to the things specified here--oil and wine--it may be remarked, that they were hardly considered as articles of luxury in ancient times. They were almost as necessary articles as wheat and barley. They constituted a considerable part of the food and drink of the people, as well as furnished a large portion of the revenue, and it would seem to be with reference to that fact that the command here is given that they should not be injured; that is, that nothing should be done to diminish the quantity of oil and wine, or to impair the productive power of oliveyards and vineyards. The state of things thus described by this seal, as thus interpreted, would be,

(a) a rigid administration of the laws of the empire, particularly in reference to taxation, producing a scarcity among the necessary articles of living;

(b) a strong tendency, from the severity of the taxation, to mutilate such kinds of property, with a view either of concealing the real amount of property, or of diminishing the amount of taxes; and

(c) a solemn command from some authoritative quarter not to do this. A command from the ruling power not to do this would meet all that would be fairly demanded in the interpretation of the passage; and what is necessary in its application, is to find such a state of things as would correspond with these predictions; that is, such as a writer would have described by such symbols on the supposition that they were referred to.

Now, it so happens that there were important events which occurred in the Roman empire, and connected with its decline and fall, of sufficient importance to be noticed in a series of calamitous events, which corresponded with the symbol here, as above explained. They were such as these:

(a) The general severity of taxation, or the oppressive burdens laid on the people by the emperors. In the account which Mr. Gibbon gives of the operation of the Indictions, and Superindictions, though the specific laws on this subject pertained to a subsequent period, the general nature of the taxation of the empire and its oppressive character may be seem--Decline and Fall, i. 357-359. A general estimate of the amount of revenue to be exacted was made out, and the collecting of this was committed to the Pretorian prefects, and to a great number of subordinate officers. "The lands were measured by surveyors who were sent into the provinces; their nature, whether arable, or pasture, or woods, was distinctly reported; and an estimate made of their common value, from the average produce of five years. The number of slaves and of cattle constituted an essential part of the report; an oath was administered to the proprietors which bound them to disclose the true state of their affairs; and their attempts to prevaricate or elude the intention of the legislature were severely watched, and punished as a capital crime, which included the double guilt of treason and of sacrilege. According to the different nature of lands, their real produce in the various articles of wine or oil, corn or barley, wood or iron, was transported by the labour or at the expense of the provincials to the imperial magazines, from whence they were occasionally distributed for the use of the court or of tile army, and of the two capitals, Rome and Constantinople," i.p. 358. Comp. Lactant. de Mort. Persecut. c. 23.

(b) The particular order, under this oppressive system of taxation, respecting the preservation of vineyards and oliveyards, may be referred to, also, as corresponding to the command sent forth under this rider, not to "hurt the oil and the wine." That order was in the following words: "If any one shall sacrilegiously cut a vine, or stint the fruit of prolific boughs, and craftily feign poverty in order to avoid a fair assessment, he shall immediately on detection suffer death, and his property be confiscated."--Cod. Theod. 1. xiii. lib. xi. seq.; Gibbon, i. 358, note. Mr. Gibbon remarks, "Although this law is not without its studied obscurity, it is, however, clear enough to prove the minuteness of the inquisition and the disproportion of the penalty."

(c) Under this general subject of the severity of taxation--as a fact far-spreading and oppressive, and as so important as to hasten the downfall of the empire, may be noticed a distinct edict of Caracalla as occurring more directly in the period in which the rider with the balances may be supposed to have gone forth. This is stated by Mr. Gibbon, (i. 91,) as one of the important causes which contributed to the downfall of the empire. "The personal characters of the emperors, their victories, laws, and fortunes," says he, "can interest us no farther than they are connected with the general history of the decline and fall of the monarchy. Our constant attention to that object will not suffer us to overlook a most important edict of Antoninus Caracalla, which communicated to all the free inhabitants of the empire the name and privileges of Roman citizens. His unbounded liberality flowed not, however, from the sentiments of a generous mind: it was the sordid result of avarice," etc. He then proceeds, at length, to state the nature and operations of that law, by which a heavy tax, under the pretence of liberality, was in fact imposed on all the citizens of the empire--a fact which, in its ultimate results, the historian of the Decline and Fall regards as so closely connected with the termination of the empire. See Gibbon, i. pp. 91-95. After noticing the laws of Augustus, Nero, and the Antonines, and the real privileges conferred by them on those who became entitled to the rank of Roman citizens--privileges which were a compensation in the honour, dignity, and offices of that rank for the measure of taxation which it involved, he proceeds to notice the fact that the title of "Roman citizen" was conferred by Caracalla on all the free citizens of the empire, involving the subjection to all the heavy taxes usually imposed on those who sustained the rank expressed by the title, but with nothing of the compensation connected with the title when it was confined to the inhabitants of Italy. "But the favour," says he, "which implied a distinction, was lost in the prodigality of Caracalla, and the reluctant provincials were compelled to assume the vain title, and the real obligations, of Roman citizens. Nor was the rapacious son of Severus [Caracalla] contented with such a measure of taxation as had appeared sufficient to his moderate predecessors. Instead of a twentieth, he exacted a tenth of all legacies and inheritances; and during his reign he crushed alike every part of the empire under the weight of his iron sceptre," i. 95. So again, (ibid.,) speaking of the taxes which had been lightened somewhat by Alexander, Mr. Gibbon remarks, "It is impossible to conjecture the motive that engaged him to spare so trifling a remnant of the soil; but the noxious weed, which find not been totally eradicated, again sprung up with the most luxuriant growth, and in the succeeding age darkened the Roman world with its deadly shade. In the course of this history, we shall be too often summoned to explain the land-tax, the capitation, and the heavy contributions of corn, wine, oil, and meat, which were exacted of the province for the use of the court, the army, and the capital." In reference to this whole matter of taxation as being one of the things which contributed to the downfall of the empire, and which spread woe through the falling empire--a woe worthy to be illustrated by one of the seals--a confirmation may be derived from the reign of Galerius, who, as Caesar, acted under the authority of Diocletian; who excited Diocletian to the work of persecution, (Decline and Fall, i. 317, 318;) and who, on the abdication of Diocletian, assumed the title of Augustus.- Decline and Fall, i. 222. Of his administration in general, Mr. Gibbon (i. 226) remarks: "About that time, the avarice of Galerius, or perhaps the exigencies of the state, had induced him to make a very strict and rigorous inquisition into the property of his subjects for the purpose of a general taxation, both on their lands and on their persons. A very minute survey appears to have been taken of their real estates; and wherever there was the slightest concealment, torture was very freely employed to obtain a sincere declaration of their real wealth." Of the nature of this exaction under Galerius; of the cruelty with which the measure was prosecuted--particularly in its bearing on Christians, towards whom Galerius cherished a mortal enmity, (Decline and Fall, i. 317;) and of the extent and severity of the suffering among Christians and others, caused by it, the following account of Lactantius (De Mort. Persecut. c. 23) will furnish a painful but most appropriate illustration:--"Swarms of exactors sent into the provinces and cities filled them with agitation and terror, as though a conquering enemy were leading them into captivity. The fields were separately measured, the trees and vines, the flocks and herds numbered, and an examination made of the men. In the cities, the cultivated and rude were united as of the same rank. The streets were crowded with groups of families, and every one required to appear with his children and slaves. Tortures and lashes resounded on every side. Sons were gibbeted in the presence of their parents, and the most confidential servants harassed that they might make disclosures against their masters, and wives that they might testify unfavourably of their husbands. If there were a total destitution of property, they were still tortured to make acknowledgments against themselves, and, when overcome by pain, inscribed for what they did not possess. Neither age nor ill-health was admitted as an excuse for not appearing. The sick and weak were borne to the place of inscription, a reckoning made of the age of each, and years added to the young and deducted from the old, in order to subject them to a higher taxation than the law imposed. The whole scene was filled with wailing and sadness. In the mean time individuals died, and the herds and the flocks diminished, yet tribute was none the less required to be paid for the dead, so that it was no longer allowed either to live or die without a tax. Mendicants alone escaped, where nothing could be wrenched, and whom misfortune and misery had made incapable of farther oppression. These the impious wretch affecting to pity, that they might not suffer want, ordered to be assembled, borne off in vessels, and plunged into the sea." See Lord on the Apoc. pp. 128, 129. These facts in regard to the severity of taxation, and the rigid nature of the law enforcing it; to the sources of the revenue exacted in the provinces, and to the care that none of those sources should be diminished; and to the actual and undoubted bearing of all this on the decline and fall of the empire, are so strikingly applicable to the symbol here employed, that if it be supposed that it was intended to refer to them, no more natural or expressive symbol could have been used; if it were supposed that the historian meant to make a record of the fulfilment, he could not well have made a search which would more strikingly accord with the symbol. Were we now to represent these things by a symbol, we could scarcely find one that would be more expressive than that of a rider on a black horse with a pair of scales, sent forth under a proclamation which indicated that there would be a most rigid and exact administration of severe and oppressive laws, and with a special command, addressed to the people, not for the purposes of concealment, or from opposition to the government, to injure the sources of revenue.

Revelation of John 6:7

Verse 7. And when he had opened the fourth seal. Rev 5:1.

I heard the voice of the fourth beast say. The flying eagle. Rev 4:7. As in the other cases, there does not appear to have been any particular reason why the fourth of the living creatures should have made this proclamation rather than either of the others. It was poetic and appropriate to represent each one in his turn as making proclamation.

Come and see. Rev 6:1.

Revelation of John 6:9

Verses 9-11. And when he had opened the fifth seal. Rev 5:1; Rev 6:1.

I saw under the altar. The four living creatures are no longer heard as in the opening of the first four seals. No reason is given for the change in the manner of the representation; and none can be assigned, unless it be, that having represented each one of the four living creatures in their turn as calling attention to the remarkable events about to occur, there seemed to be no necessity or propriety in introducing them again. In itself considered, it cannot be supposed that they would be any less interested in the events about to be disclosed than they were in those which preceded. This seal pertains to martyrs--as the former successively did to a time of prosperity and triumph; to discord and bloodshed; to oppressive taxation; to war, famine, and pestilence. In the series of woes, it was natural and proper that there should be a vision of martyrs, if it was intended that the successive seals should refer to coming and important periods of the world; and accordingly we have here a striking representation of the martyrs crying to God to interpose in their behalf and to avenge their blood. The points which require elucidation are

(a) their position-under the altar;

(b) their invocation--or their prayer that they might be avenged;

(d) the command to wait patiently a little time.

(1.) The position of the martyrs: under the altar. There were in the temple at Jerusalem two altars--the altar of burnt sacrifices, and the altar of incense. The altar here referred to was probably the former. This stood in front of the temple, and it was on this that the daily sacrifice was made. Mt 5:23, seq. We are to remember, however, that the temple and the altar were both destroyed before the time when this book was written, and this should, therefore, be regarded merely as a vision. John saw these souls as if they were collected under the altar at the place where the sacrifice for sin was made--offering their supplications. Why they are represented as being there is not so apparent; but probably two suggestions will explain this:

(a) The altar was the place where sin was expiated, and it was natural to represent these redeemed martyrs as seeking refuge there; and

(b) it was usual to offer prayers and supplications at the altar, in connexion with the sacrifice made for sin, and on the ground of that sacrifice. The idea is, that they who were suffering persecution would naturally seek a refuge in the place where expiation was made for sin, and where prayer was appropriately offered. The language here is such as a Hebrew would naturally use; the idea is appropriate to any one who believes in the atonement, and who supposes that that is the appropriate refuge for those who are in trouble. But while the language here is such as a Hebrew would use, and while the reference in the language is to the altar of burnt sacrifice, the scene should be regarded as undoubtedly laid in heaven--the temple where God resides. The whole representation is that of fleeing to the atonement, and pleading with God in connexion with the sacrifice for sin.

The souls of them that were slain. That had been put to death by persecution. This is one of the incidental proofs in the Bible that the soul does not cease to exist at death, and also that it does not cease to be conscious, or does not sleep till the resurrection. These souls of the martyrs are represented as still in existence; as remembering what had occurred on the earth; as interested in what was now taking place; as engaged in prayer; and as manifesting earnest desires for the Divine interposition to avenge the wrongs which they had suffered.

For the word of God. On account of the word or truth of God. Rev 1:9.

And for the testimony which they held. On account of their testimony to the truth, or being faithful witnesses of the truth of Jesus Christ. Rev 1:9.

(2.) The invocation of the martyrs, Rev 6:10: And they cried with a loud voice. That is, they pleaded that their blood might be avenged.

Saying, How long, 0 Lord, holy and true. They did not doubt that God would avenge them, but they inquire how long the vengeance would be delayed. It seemed to them that God was slow to interpose, and to check the persecuting power. They appeal therefore to him as a God of holiness and truth; that is, as one who could not look with approval on sin, and in whose sight the wrongs inflicted by the persecuting power must be infinitely offensive; as one who was true to his promises, and faithful to his people. On the ground of his own hatred of wrong, and of his plighted faithfulness to his church, they pleaded that he would interpose.

Dost thou not judge and avenge our blood. That is, dost thou forbear to judge and avenge us; or dost thou delay to punish those who have persecuted and slain us. They do not speak as if they had any doubt that it would be done, nor as if they were actuated by a spirit of revenge; but as if it would be proper that there should be an expression of the Divine sense of the wrongs that had been done them. It is not right to desire vengeance or revenge; it is to desire that justice should be done, and that the government of God should be vindicated. The word "judge" here may either mean "judge us," in the sense of "vindicate us," or it may refer to their persecutors, meaning "judge them." The more probable sense is the latter: "How long dost thou forbear to execute judgment on our account on those that dwell on the earth?" The word avenge --εκδικεω--means to do justice; to execute punishment.

On them that dwell on the earth. Those who are still on the earth. This shows that the scene here is laid in heaven, and that the souls of the martyrs are represented as there. We are not to suppose that this literally occurred, and that John actually saw the souls of the martyrs beneath the altars--for the whole representation is symbolical; nor are we to suppose that the injured and the wronged in heaven actually pray for vengeance on those who wronged them, or that the redeemed in heaven will continue to pray with reference to things on the earth; but it may be fairly inferred from this that there will be as real a remembrance of the wrongs of the persecuted, the injured, and the oppressed, as if such prayer were offered there; and that the oppressor has as much to dread from the Divine vengeance as if those whom he has injured should cry in heaven to the God who hears prayer, and who takes vengeance. The wrongs done to the children of God; to the orphan, the widow, the down-trodden; to the slave and the outcast, will be as certainly remembered in heaven as if they who are wronged should plead for vengeance there, for every act of injustice and oppression goes to heaven and pleads for vengeance. Every persecutor should dread the death of the persecuted as if he went to heaven to plead against him; every cruel master should dread the death of his slave that is crushed by wrongs; every seducer should dread the death and the cries of his victim; every one who does wrong in any way should remember that the sufferings of the injured cry to heaven with a martyr's pleadings, saying, "How long, O Lord, holy and true, dost thou not judge and avenge our blood?"

(3.) The robes that were given to the martyrs: And white robes were given unto every one of them. Emblems of purity or innocence. Rev 3:5. Here the robes would be an emblem of their innocence as martyrs; of the Divine approval of their testimony and lives, and a pledge of their future blessedness.

(4.) The command to wait: And it was said unto them, that they should rest yet for a little season. That is, that they must wait for a little season before they could be avenged as they desired, Rev 6:10. They had pleaded that their cause might be at once vindicated, and had asked how long it would be before it should be done. The reply is, that the desired vindication would not at once occur, but that they must wait until other events were accomplished. Nothing definite is determined by the phrase "a little season," or a short time. It is simply an intimation that this would not immediately occur, or was not soon to take place. Whether it refers to an existing persecution, and to the fact that they were to wait for the Divine interposition until that was over, and those who were then suffering persecution should be put to death and join them; or whether to a series of persecutions stretching along in the history of the world, in such a sense that the promised vengeance would take place only when all those persecutions were passed, and the number of the martyrs completed, cannot be determined from the meaning of their words. Either of these suppositions would accord well with what the language naturally expresses.

Until their fellow-servants also. Those who were then suffering persecution, or those who should afterwards suffer persecution, grouping all together.

And their brethren. Their brethren as Christians, and their brethren in trial: those then living, or those who would live afterwards and pass through similar scenes.

Should be fulfilled. That is, till these persecutions were passed through, and the number of the martyrs was complete. The state of things represented here would seem to be, that there was then a persecution raging on the earth. Many had been put to death, and their souls had fled to heaven, where they pleaded that their cause might be vindicated, and that their oppressors and persecutors might be punished. To this the answer was, that they were now safe and happy--that God approved their course, and that in token of his approbation, they should be clothed in white raiment; but that the invoked vindication could not at once occur. There were others who would yet be called to suffer as they had done, and they must wait until all that number was completed. Then, it is implied, God would interpose, and vindicate his name. The scene, therefore, is laid in a time of persecution, when many had already died, and when there were many more that were exposed to death; and a sufficient fulfilment of the passage, so far as the words are concerned, would be found in any persecution, where many might be represented as having already gone to heaven, and where there was a certainty that many more would follow. We naturally, however, look for the fulfilment of it in some period succeeding those designated by the preceding symbols. There would be no difficulty, in the early history of the church, in finding events that would correspond with all that is represented by the symbol; but it is natural to look for it in a period succeeding that represented, under the fourth seal, by death on the pale horse. If the previous seals have been correctly interpreted, we shall not be much in danger of erring in supposing that this refers to the persecution under Diocletian; and perhaps we may find in one who never intended to write a word that could be construed as furnishing a proof of the fulfilment of the prophecies of the New Testament, what should be regarded as a complete verification of all that is represented here. The following particulars may justify this application:

(a) The place of that persecution in history: or the time when it occurred. As already remarked, if the previous seals have been rightly explained, and the fourth seal denotes the wars, the famine, and the pestilence, under the invasion of the Goths, and in the time of Valerian and Gallienus, then the last great persecution of the church under Diocletian would well accord with the period in history referred to. Valerian died in A.D. 260, being flayed alive by Sapor, king of Persia; Gallienus died in A.D. 268, being killed at Milan. Diocletian ascended the throne A.D. 284, and resigned the purple A.D. 304. It was during this period, and chiefly at the instigation of Galerius, that the tenth persecution of the Christians occurred--the last under the Roman power; for, in A. D. 306, Constantine ascended the throne, and ultimately became the protector of the church.

(b) The magnitude of this persecution under Diocletian is as consonant to the representation here as its place in history. So important was it, that, in a general chapter on the persecutions of the Christians, Mr. Gibbon has seen fit, in his remarks on the nature, causes, extent, and character of the persecutions, to give a prominence to this which he has not assigned to any others, and to attach an importance to it which he has not to any other. See vol. i. pp. 317-322. The design of this persecution, as Mr. Gibbon expresses it, (i. 318,) was "to set bounds to the progress of Christianity;" or, as he elsewhere expresses it, (on the same page,) "the destruction of Christianity." Diocletian, himself naturally averse from persecution, was excited to this by Galerius, who urged upon the emperor every argument by which he could persuade him to engage in it. Mr. Gibbon says in regard to this, "Galerius at length extorted from him [Diocletian] the permission of summoning a council, composed of a few persons, the most distinguished in the civil and military department of the state. It may be presumed that they insisted on every topic which might interest the pride, the piety, the fears of their sovereign in the destruction of Christianity," i. 318. The purpose, evidently, in the persecution, was, to make a last and desperate effort through the whole Roman empire for the destruction of the Christian religion; for Mr. Gibbon (i. 320) says, that "the edict against the Christians was designed for a general law of the whole empire." Other efforts had failed. The religion still spread, notwithstanding the rage and fury of nine previous persecutions. It was resolved to make one more effort. This was designed by the persecutors to be the last, in the hope that then the Christian name would cease to be: in the Providence of God it was the last--for then even these opposing powers became convinced that the religion could not be destroyed in this manner--and as this persecution was to establish this fact, it was an event of sufficient magnitude to be symbolized by the opening of one of the seals.

(c) The severity of this persecution accorded with the description here, and was such as to deserve a place in the series of important events which were to occur in the world. We have seen above, from the statement of Mr. Gibbon, that it was designed for the "whole empire," and it in fact raged with fury throughout the empire. After detailing some of the events of local persecutions under Diocletian, Mr. Gibbon says, "The resentment or the fears of Diocletian at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in a series of edicts, his intention of abolishing the Christian name. By the first of these edicts, the governors of the provinces were directed to apprehend all persons of the ecclesiastical order; and the prisons destined for the vilest criminals were soon filled with a multitude of bishops, presbyters, deacons, and exorcists. By a second edict, the magistrates were commanded to employ every method of severity which might reclaim them from their odious superstition, and oblige them to return to the established worship of the gods. This rigorous order was extended, by a subsequent edict, to the whole body of Christians, who were exposed to a violent and general persecution. Instead of those solitary restraints, which had required the direct and solemn testimony of an accuser, it became the duty as well as the interest of the imperial officers to discover, to pursue, and to torment the most obnoxious among the faithful. Heavy penalties were denounced against all who should presume to save a proscribed sectary from the just indignation of the gods, and of the emperors," i. 322. The first decree against the Christians, at the instigation of Galerius, will show the general nature of this fiery trial of the church. That decree was to the following effect: "All assembling of the Christians for the purposes of religious worship was forbidden; the Christian churches were to be demolished to their foundations; all manuscripts of the Bible should be burned; those who held places of honour or rank must either renounce their faith or be degraded; in judicial proceedings the torture might be used against all Christians, of whatever rank; those belonging to the lower walks of private life were to be divested of their rights as citizens and as freemen; Christian slaves were to be incapable of receiving their freedom, so long as they remained Christians."--Neander, Hist. of the Church, Torrey's Trans. i. 148. This persecution was the last against the Christians by the Roman emperors; the last that was waged by that mighty Pagan power. Diocletian soon resigned the purple, and after the persecution had continued to rage, with more or less severity, under his successors, for ten years, the peace of the church was established. "Diocletian," says Mr. Gibbon, (i. 322,) "had no sooner published his edicts against the Christians, than, as if he had been committing to other hands his work of persecution, he divested himself of the imperial purple. The character and situation of his colleagues and successors sometimes urged them to enforce, and sometimes to suspend, the execution of these rigorous laws; nor can we acquire a just and distinct idea of this important period of ecclesiastical history, unless we separately consider the state of Christianity in the different parts of the empire, during the space of ten years which elapsed between the first edicts of Diocletian and the final peace of the church."

For this detail, consult Gibbon, i. 322-329, and the authorities there referred to; and Neander, Hist. of the Church, i. 147-156. Respecting the details of the persecution, Mr. Gibbon remarks, (i. 326,) "It would have been an easy task, from the history of Eusebius, from the declaration of Lactantius, and from the most ancient acts, to collect a long series of horrid and disgustful pictures, and to fill many pages with racks and scourges, with iron-hooks, and red-hot beds, and with the variety of tortures which fire and steel, savage beasts, and more savage executioners, could inflict on the human body." It is true that Mr. Gibbon professes to doubt the truth of these records, and attempts to show that the account of the number of the martyrs has been greatly exaggerated; yet no one, in reading his own account of this persecution, can doubt that it was the result of a determined effort to blot out the Christian religion, and that the whole of the imperial power was exerted to accomplish this end. At length, the last of the imperial persecutions ceased, and the great truth was demonstrated that Christianity could not be extinguished by power, and that "the gates of hell could not prevail against it." "In the year 311," says Neander, (i. 156,) "the remarkable edict appeared which put an end to the last sanguinary conflict of the Christian church and the Roman empire." This decree was issued by the author and instigator of the persecution, Galerius, who, "softened by a severe and painful disease, the consequence of his excesses, had been led to think that the God of the Christians might, after all, be a powerful being, whose anger punished him, and whose favour he must endeavour to conciliate." This man suspended the persecution, and gave the Christians permission "once more to hold their assemblies, provided they did nothing contrary to the good order of the Roman state." "Ita ut ne quid contra disciplinam agant."-- Neander, ibid.

(a) "altar" Rev 8:3 (b) "souls" Rev 20:4

Revelation of John 6:12

Verse 12. And I beheld when he had opened the sixth seal.

Rev 5:1; 6:1.

And, lo, there was a great earthquake. Before endeavouring to ascertain to what the sixth seal was designed to refer, it is proper, as in the previous cases, to furnish a particular explanation of the meaning of the symbols. Rev 6:13, seq. All the symbols represented in the opening of this seal denote consternation, commotion, changes; but still they are all significant, and we are to suppose that something would occur corresponding with each one of them. It cannot be supposed that the things here described were represented on the part of the roll or volume that was now unfolded in any other way than that they were pictures, or that the whole was a species of panoramic representation made to pass before the eyes. Thus understood, it would not be difficult to represent each one of these things in a painting: as the heaving ground--the agitated forests--the trembling hills--the falling cities and houses--the sun blackened, and the moon turned to blood.

(a) The earthquake: There was a great earthquake. Rev 6:12. The word here used denotes a shaking or agitation of the earth. The effect, when violent, is to produce important changes--opening chasms in the earth; throwing down houses and temples; sinking hills, and elevating plains; causing ponds and lakes to dry up, or forming them where none existed; elevating the ocean from its bed, rending rocks, etc. As all that occurs in the opening of the other seals is symbolical, it is to be presumed that this is also, and that for the fulfilment of this we are not to look for a literal earthquake, but for such agitations and changes in the world as would be properly symbolized by this. The earthquake, as a symbol, would merely denote great agitations or overturnings on the earth. The particular character of those changes must be determined by other circumstances in the symbol that would limit and explain it. There are, it is said, but three literal earthquakes referred to in the Scripture: that mentioned in 1Kgs 19:11; that in Uzziah's time, Amos 1:1, Zech 14:5. and that which took place at the Saviour's death. All the rest are emblematical or symbolical--referring mostly to civil commotions and changes. Then in Hag 2:6-7: "Yet once, it is a little while, and I will shake the heavens and the earth, and the sea, and the dry land, and I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts." That is, there would be great agitations in the world before he came. Heb 12:26-28. So also great changes and commotions are referred to in Isa 24:19-20: "The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage." An earthquake, if there were no other circumstances limiting and explaining the symbol, would merely denote great agitation and commotion--as if states and empires were tumbling to ruin. As this is here a mere symbol, it is not necessary to look for a literal fulfilment, or to expect to find in history actual earthquakes to which this had reference, any more than when it is said that "the heavens departed as a scroll" we are to expect that they will be literally rolled up; but if, in the course of history, earthquakes preceded remarkable political convulsions and revolutions, it would be proper to represent such events in this way.

The darkening of the sun: And the sun became black as sackcloth of hair. Sackcloth was a coarse black cloth, commonly, though not always, made of hair. It was used for sacks, for strainers, and for mourning garments; and as thus worn it was not an improper emblem of sadness and distress. The idea here is, that the sun put on a dark, dingy, doleful appearance, as if it were in mourning. The general image, then, in this emblem, is that of calamity--as if the very sun should put on the robes of mourning. We are by no means to suppose that this was literally to occur, but that some great calamity would happen of which this would be an appropriate emblem. Isa 13:10, Mt 24:29. Compare Isa 24:23, 34:4. Isa 50:3, 60:19-20, Eze 32:7-8, Joel 2:10, 3:15-16 Amos 8:9. What is the particular nature of the calamity is to be learned from other parts of the symbol.

The discolouration of the moon: And the moon became as blood. Red like blood--either from the smoke and vapour that usually precedes an earthquake, or as a mere emblem. This also would betoken calamity, and perhaps the symbol may be so far limited and modified by this as to denote war, for that would be most naturally suggested by the colour--red. Rev 6:4. But any great calamity would be appropriately represented by this--as the change of the moon to such a colour would be a natural emblem of distress.

Revelation of John 8:1

CHAPTER VIII

ANALYSIS OF THE CHAPTER

ONE seal of the mysterious roll Rev 5:1 remains to be broken --six having already disclosed the contents of the volume relating to the future. It was natural that the opening of the seventh, and the last, should be attended with circumstances of peculiar solemnity, as being all that remained in this volume to be unfolded, and as the events thus far had been evidently preparatory to some great catastrophe. It would have been natural to expect that, like the six former, this seal would have been opened at once, and would have disclosed all that was to happen at one view. But, instead of that, the opening of this seal is followed by a series of events, seven also in number, which succeed each other, represented by new symbols--the blowing of as many successive trumpets. These circumstances retard the course of the action, and fix the mind on a new order of events-- events which could be appropriately grouped together, and which, for some reason, might be thus more appropriately represented than they could be in so many successive seals. What was the reason of this arrangement will be more readily seen on an examination of the particular events referred to in the successive trumpet-blasts.

The points in the chapter are the following:

(1.) The opening of the seventh seal, Rev 8:1. This is attended, not with an immediate exhibition of the events which are to occur, as in the case of the former seals, but with a solemn silence in heaven for the space of half an hour. The reason of this silence, apparently, is found in the solemn nature of the events which are anticipated. At the opening of the sixth seal (Rev 6:12, seq.) the grand catastrophe of the world's history seemed about to occur. This had been suspended for a time as if by the power of angels holding the winds and the storm, (Re 7) and now it was natural to expect that there would be a series of overwhelming calamities. In view of these apprehended terrors, the inhabitants of heaven are represented as standing in awful silence, as if anticipating and apprehending what was to occur. This circumstance adds much to the interest of the scene, and is a forcible illustration of the position which the mind naturally assumes in the anticipation of dreaded events. Silence--solemn and awful silence --is the natural state of the mind under such circumstances. In accordance with this expectation of what was to come, a series of new representations is introduced, adapted to prepare the mind for the fearful disclosures which are yet to be made.

(2.) Seven angels appear, on the opening of the seal, to whom are given seven trumpets, as if they were appointed to perform an important part in introducing the series of events which was to follow, Rev 8:2.

(3.) As a still farther preparation, another angel is introduced, standing at the altar with a golden censer, Rev 8:3-5. He is represented as engaged in a solemn act of worship, offering incense and the prayers of the saints before the throne. This unusual representation seems to be designed to denote that some extraordinary events were to occur, making it proper that incense should ascend, and prayer be offered to deprecate the wrath of God. After the offering of the incense, and the prayers, the angel takes the censer and casts it to the earth; and the effect is that there are voices, and thunderings, and lightnings, and an earthquake. All these would seem to be symbolical of the fearful events which are to follow. The silence; the incense-offering; the prayers; the fearful agitations produced by the casting of the censer upon the earth, as if the prayer was not heard, and as if the offering of the incense did not avail to turn away the impending wrath,--all are appropriate symbols to introduce the series of fearful calamities which were coming upon the world on the sounding of the trumpets.

(4.) The first angel sounds, Rev 8:7. Hail and fire follow, mingled with blood. The third part of the trees and of the green grass--that is, of the vegetable world--is consumed.

(5.) The second angel sounds, Rev 8:8,9. A great burning mountain is cast into the sea, and the third part of the sea becomes blood, and a third part of all that is in the sea--fishes and ships--is destroyed.

(6.) The third angel sounds, Rev 8:10,11. A great star, burning like a lamp, falls from heaven upon a third part of the rivers, and upon the fountains of waters, and the waters become bitter, and multitudes of people die from drinking the waters.

(7.) The fourth angel sounds, Rev 8:12. The calamity falls on the sources of light--the sun, the moon, and the stars--and the third part of the light is extinguished, and for the third part of the day there is no light, and for the third part of the night also there is no light.

(8.) At this stage of things, after the sounding of the four trumpets, there is a pause, and an angel flies through the midst of heaven, thrice crying woe, by reason of the remaining trumpets which are to sound, Rev 8:13. Here would seem to be some natural interval, or something which would separate the events which had occurred from those which were to follow. These four, from some cause, are grouped together, and are distinguished from those which are to follow--as if the latter appertained to a new class of events, though under the same general group introduced by the opening of the seventh seal.

A few general remarks are naturally suggested by the analysis of the chapter, which may aid us in its exposition and application.

(a) These events, in their order, undoubtedly succeed those which are referred to under the opening of the first six seals. They are a continuation of the series which is to occur in the history of the world. It has been supposed by some that the events here symbolized are substantially the same as those already referred to under the first six seals, or that, at the opening of the sixth seal, there is a catastrophe; and, one series being there concluded, the writer, by a new set of symbols, goes back to the same point of time, and passes over the same period by a new and parallel set of symbols. But this is manifestly contrary to the whole design. At the first, (Rev 5:1,) a volume was exhibited sealed with seven seals, the unrolling of which would manifestly develope successive events, and the whole of which would embrace all the events which were to be disclosed. When all these seven seals were broken, and the contents of that volume were disclosed, there might indeed be another set of symbols going over the same ground with another design, or giving a representation of future events in some other point of view; but Clearly the series should not be broken until the whole seven seals are opened, nor should it be supposed that there is, in the opening of the same volume, an arresting of the course of events, in order to go back again to the same beginning. The representation in this series of symbols is like drawing out a telescope. A telescope might be divided into seven parts, as well as into the usual number, and the drawing out of the seventh part, for example, might be regarded as a representation of the opening of the seventh seal. But the seventh part, instead of being one unbroken piece like the other six, might be so constructed as to be subdivided into seven minor parts, each representing a smaller portion of the seventh part. In such a case, the drawing out of the seventh division would succeed that of the others, and would be designed to represent a subsequent order of events.

(b) There was some reason, manifestly, why these seven last events, or the series represented by the seven trumpets, should be grouped together as coming under the same general classification. They were sufficiently distinct to make it proper to represent them by different symbols, and yet they had so much of the same general character as to make it proper to group them together. If this had not been so, it would have been proper to represent them by a succession of seals extending to thirteen in number, instead of representing six seals in succession, and then, under the seventh, a new series extending also to the number seven, In the fulfilment, it will be proper to look for some events which have some such natural connexion and bearing that, for some reason, they can be classed together, and yet so distinct that, under the same general symbol of the seal, they can be represented under the particular symbol of the trumpets.

(c) For some reason, there was a further distinction between the events represented by the first four trumpets, and those which were to follow. There was some reason why they should be more particularly grouped together, and placed in close connexion, and why there should be an interval (Rev 8:13) before the other trumpet should sound. In the fulfilment of this, we should naturally look for such an order of events as would be designated by four successive symbols, and then for such a change, in some respects, as to make an interval proper, and a proclamation of woe, before the sounding of the other three, Rev 8:13. Then it would be natural to look for such events as could properly be grouped under the three remaining symbols--the three succeeding trumpets.

(d) It is natural, as already intimated, to suppose that the entire group would extend, in some general manner at least, to the consummation of all things; or that there would be, under the last One, a reference to the consummation of all things--the end of the world. The reason for this has already been given, that the apostle saw a volume Rev 5:1 which contained a sealed account of the future, and it is natural to suppose that there would be a reference to the great leading events which were to occur in the history of the church and of the world. This natural anticipation is confirmed by the events disclosed under the sounding of the seventh trumpet, Rev 11:15, seq. "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are becoming the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken thy great power, and hast reigned," etc. At all events, this would lead us on to the final triumph of Christianity---to the introduction of the millennium of glory--to the period when the Son of God should reign on the earth, After that, (Rev 11:19, seq.,) a new series of visions commences, disclosing, through the same periods of history, a new view of the church to the time also of its final triumph:--the church internally; the rise of Antichrist, and the effect of the rise of this formidable power, See the Analysis of the Book, part fifth.

Verse 1. And when he had opened the seventh seal. Rev 5:1.

There was silence in heaven. The whole scene of the vision is laid in heaven, (chapter 4) and John represents things as they seem to be passing there. The meaning here is, that on the opening of this seal, instead of voices, thunderings, tempests, as perhaps was expected from the character of the sixth seal, (Rev 6:12, seq.,) and which seemed only to have been suspended for a time, (chapter 7) there was an awful stillness, as if all heaven was reverently waiting for the development. Of course, this is a symbolical representation, and is designed not to represent a pause in the events themselves, but only the impressive and fearful nature of the events which are now to be disclosed.

About the space of half an hour. He did not profess to designate the time exactly. It was a brief period--yet a period which in such circumstances would appear to be long--about half an hour. The word here used--ημιωριον--does not occur elsewhere in the New Testament. It is correctly rendered half an hour; and as the day was divided into twelve parts from the rising to the setting of the sun, the time designated would not vary much from half an hour with us. Of course, therefore, this denotes a brief period. In a state, however, of anxious suspense, the moments would seem to move slowly; and to see the exact force of this, we are to reflect on the scenes represented--the successive opening of seals disclosing most important events--increasing in interest as each new one was opened; the course of events which seemed to be leading to the consummation of all things, arrested after the opening of the sixth seal; and now the last in the series to be opened, disclosing what the affairs of the world would be at the consummation of all things. John looks on this; and in this state of suspense, the half hour may have seemed an age--We are not, of course, to suppose that the silence in heaven is produced by the character of the events which are now to follow for they are as yet unknown. It is caused by what, from the nature of the previous disclosures, was naturally apprehended, and by the fact that this is the last of the series--the finishing of the mysterious volume. This seems to me to be the obvious interpretation of this passage, though there has been here, as in other parts of the book of Revelation, a great variety of opinion as to the meaning. Those who suppose that the whole book consists of a triple series of visions designed to prefigure future events, parallel with each other, and each leading to the consummation of all things--the series embracing the seals, the trumpets, and the vials, each seven in number--regard this as the proper ending of the first of this series, and suppose that we have on the opening of the seventh seal the beginning of a new symbolical representation, going, over the same ground, under the representations of the trumpets in a new aspect or point of view. Eichhorn and Rosenmuller suppose that the silence introduced by the apostle is merely for effect, and that, therefore, it is without any special signification. Grotius applies the whole representation to the destruction of Jerusalem, and supposes that the silence in heaven refers to the restraining of the winds referred to in Rev 7:1--the wrath in respect to the city, which was now suspended for a short time. Professor Stuart also refers it to the destruction of Jerusalem, and supposes that the seven trumpets refer to seven gradations in the series of judgments that were coming upon the persecutors of the church. Mr. Daubuz regards the silence here referred to as a symbol of the liberty granted to the church in the time of Constantine; Vitringa interprets it of the peace of the millennium which is to succeed the overthrow of the beast and the false prophet; Dean Woodhouse and Mr. Cunninghame regard it as the termination of the series of events which the former seals denote, and the commencement of a new train of revelations; Mr. Elliott, as the suspension of the winds during the sealing of the servants of God; Mr. Lord, as the period of repose which intervened between the close of the persecution by Diocletian and Galerius, in 311, and the commencement, near the close of that year, of the civil wars by which Constantine the Great was elevated to the imperial throne. It will be seen at once how arbitrary and unsatisfactory most of those interpretations are, and how far from harmony expositors have been as to the meaning of this symbol. The most simple and obvious interpretation is likely to be the true one; and that is, as above suggested, that it refers to silence in heaven as expressive of the fearful anticipation felt on opening the last seal that was to close the series, and to wind up the affairs of the church and the world. Nothing would be more natural than such a state of solemn awe on such an occasion; nothing would introduce the opening of the seal in a more impressive manner; nothing would more naturally express the anxiety of the church, the probable feelings of the pious on the opening of these successive seals, than the representation that incense, accompanied with their prayers, was continually offered in heaven.

(a) "seal" re 5:1

Revelation of John 9:2

Verse 2. And he opened the bottomless pit. It is represented before as wholly confined, so that not even the smoke or vapour could escape.

And there arose a smoke out of the pit. Compare Rev 14:11. The meaning here is, that the pit, as a place of punishment, or as the abode of the wicked, was filled with burning sulphur, and consequently that it emitted smoke and vapour as soon as opened. The common image of the place of punishment, in the Scriptures, is that of a "lake that burns with fire and brimstone." Compare Rev 14:10; Rev 19:20, 20:10, 21:8. See also Ps 11:6, Isa 30:33, Eze 38:22. It is not improbable that this image was taken from the destruction of Sodom and Gomorrah, Gen 19:24. Such burning sulphur would produce, of course, a dense smoke or vapour; and the idea here is, that the pit had been closed, and that as soon as the door was opened, a dense column escaped that darkened the heavens. The purpose of this is, probably, to indicate the origin of the plague that was about to come upon the world. It would be of such a character that it would appear as if it had been emitted from hell; as if the inmates of that dark world had broke loose upon the earth. Compare Barnes on "Re 6:8".

As the smoke of a great furnace. So in Gen 19:28, whence probably this image is taken: "And he looked towards Sodom and Gomorrah, and all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace."

And the sun and the air were darkened, etc. As will be the case when a smoke ascends from a furnace. The meaning here is, that an effect would be produced as if a dense and dark vapour should ascend from the under-world. We are not, of course, to understand this literally.

Revelation of John 10:8

Verse 8. And the voice which I heard from heaven. Rev 10:4. This is not the voice of the angel, but a direct Divine command.

Said, Go and take the little book that is open, etc. That is, take it out of his hand, and do with it as you shall be commanded. There is a very strong resemblance between this passage and the account contained in Eze 2:9-10, 3:1-3. Ezekiel was directed to go to the house of Israel and deliver a Divine message, whether they would hear or forbear; and in order that he might understand what message to deliver, there was shown to him a roll of a book, written within and without. That roll he was commanded to eat, and he found it to be "in his mouth as honey for sweetness." John has added to this the circumstance that, though "sweet in the mouth," it made "the belly bitter." The additional command, (Rev 10:11) that he must yet "prophesy before many people," leads us to suppose that he had the narrative in Ezekiel in his eye, for, as the result of his eating the roll, he was commanded to go and prophesy to the people of Israel. The passage here (Rev 10:8) introduces a new symbol, that of "eating the book," and evidently refers to something that was to occur before the "mystery should be finished ;" that is, before the seventh trumpet should sound.

Which is open in the hand, etc. On the symbolical meaning of the word "open," as applied to the book, Rev 10:2.