is still " groaning in the bondage of corruption." (Rom. viii.) Therefore
neither at the time when the Revelation was written, nor now, could
every creature which is in heaven and on the earth and under the earth
and in the sea," " sing, rejoice, and give thanks," except anticipatively .
Secondly, the redeemed themselves will not sing the song of redemp-
tion and say, unitedly, Thou hast redeemed us to God by thy blood, &c.
until they are themselves perfected in resurrection. But none of them
are as yet raised ; their spirits are with Jesus ; their bodies in the grave.
Thirdly, the risen saints are here represented as giving thanks for
others, and those others are described as " made a kingdom and priests unto
God and reigning on the earth." This is precisely the relation in which
the risen saints will stand to Israel on the earth, as soon as the millennium
begins.
We cannot be too careful in remembering the corrected reading of this
passage. " Thou hast redeemed US unto God by thy blood, &c
thou hast made THEM unto our God a kingdom and priests, and they
reign on the earth." See Appendix.
Until the saints who sleep are raised, and Israel is forgiven and reigning,
and all creation released from its present groan, this song can only be
sung anticipatively.
ON REVELATION V.
71
Nevertheless that burst of joy was only for a moment.
The notes of triumph soon died away, and visions of woe fol-
lowed. But the remembrance of that song thus anticipa-
tively sung, is intended to abide with us always >to accom-
pany us through the dark scenes of present or future sorrow
such as this book reveals, and to comfort the Church during
the whole period of its militancy. We are as those who
have already heard and already sung, representatively, the
millennial song. And let it be remembered, that the same
love from the same throne, that will by and by pour forth
blessing upon the millennial earth, is the cause of our present
possession of this Book. Instruction will by and by flow to
the millennial saints, and no sorrow withal our portion on the
contrary is instruction with sorrow ; but if it will be a bless-
ing then to receive rest, protection, and peace, it is no less a
blessing now, to be counted worthy of suffering with Him, and
to share His reproach. Divine wisdom about human things
is communicated through this Book, given from the Throne,
and it leads into present sorrow ; but it supplies us with sub-
jects of present testimony, in the midst of the glory and de-
ceivableness of Satan, more precious than fine gold to him
who remembers that even in the midst of all our present
weakness, we have a title to rejoice and leap for joy, if, by
walking in the truth, our names are cast out as evil for the
Son of Man's sake. Jeremiah was ordained a prophet against
the nations, and his place was a dungeon ; John was appointed
to prophecy against (firi) peoples and nations and tongues
and kings (See Rev. x.), and his place was Patmos.
Yet it is from the dungeon and from Patmos, that that voice
has gone forth which shall yet (in some cases at least) break
the spell which has so long paralysed even God's own people,
and shall arouse them from that evil slumber, by which Satan
has succeeded in nullifying the instructions of this book ; and
shall cause them again to give a living testimony to the things
which Prophets and Apostles have, in sorrow and in rejec-
tion, spoken.
78 THOUGHTS ON THE APOCALYPSE.
CHAPTER VI.
ts on Jtiiektiun IV. aitb V.
Behold, a door opened in Heaven.] " A door opened in
Heaven" is to be distinguished from Heaven being opened,
as in Rev. xix. and elsewhere. The first is a sign of entrance
being granted into Heaven ; the second of something revealed
in or from Heaven. After John beheld the " opened door,"
he heard a voice saying " Come up hither."
And the first voice ivhich I heard was, as it were, of a
trumpet speaking with me.] This is in accordance with the
character of this Book, which carefully maintains the sense
of distance between the creature and the glory of God. The
trumpet is the symbol of distant communication. It was a
very different character of communication from that which
John, in other circumstances, had known, when learning
from the lips of the Lord Jesus, or subsequently from the
Holy Ghost, the comforting truths of redemption. We cannot
but be sensible of this distant voice in reading the Revelation.
Come up hither, fyc.] These words do not refer to the be-
ing (( seated in heavenly places in Christ," as taught in the
Epistle to the Ephesians. In that sense, John had been in
Heaven ever since the ascension of Him who had risen as
the Head and Representative of His people. Nor is this
temporary withdrawal of John from the earth, in vision, a
symbol of the future translation of the Church ; for, in that
case, we should neither have seen John retaining, as he did,
the weakness of the creature ; nor would he have been re-
quired to eat a " bitter" book (see chap, x.) ; nor would he have
been sent back again to earth to testify " against peoples and
NOTES ON REVELATION IV. AND V. 73
nations and tongues and kings" (Chap. x.). Such will not be
the portion of the Church in resurrection. Moreover, it will
be above angels and will not be tempted, as John, to fall
down and worship them.
John was taken through " the door opened in Heaven"
only to be instructed. " Come up hither, and I will show
thee things that must be hereafter." He was introduced
into a measure of the thoughts and knowledge of Heaven,
but not into its glorious power of life and action. The Church
as represented by John, may be said to have entered also ;
at least, it is our title and privilege, to enter ; though prac-
tically, we may despise our blessing, and linger outside
this open door, listless or slumbering, on to the very end of
our days of service.
/ will show thee things that must be hereafter.] The future
things here spoken of as about to be shown to John, are
found in the sixth and following chapters ; their revelation
being consequent on the reception of the book from the
Throne and its being opened by Jesus. The fourth and
fifth chapters must therefore be regarded as introductory to
that which is distinctively " the Revelation ;" and which
commences with the sixth chapter. The vision of the
Throne (although the symbols of the Church's future glory
by which it was surrounded gave it indirectly a prophetic
character) was in itself a present thing. The Lamb was
then (as He still is) in the midst of the glory of that Throne ;
and from that Throne He rules. From that Throne also,
He took the Book which He has opened. Eighteen hundred
years ago He took the book ; eighteen hundred years ago
He opened the seals ; the Throne being a then present thing.
One reason, indeed, why the Throne was shown to John was,
that he might see whence this most precious Book came,
and be able to say, " the Revelation of Jesus Christ which
God gave unto Him."
[Great care must be taken not to confuse the scene de-
scribed in this chapter, with that described in Dan. vii.,
74 THOUGHTS ON THE APOCALYPSE.
where the " Ancient of Days " is prophetically seen sitting
to judge and sentence the Antichristian nations ; or with
that described in Rev. xx. when the final judgment of
the dead takes place at the close of the millennium. The
Throne described in the chapter before us is the eternal
governmental Throne of the Lord God Almighty ; shown to
John that he and the suffering Church might be instructed
and comforted; but both the Throne on which the An-
cient of Days will sit, and the great white Throne on which
the Lord Jesus will sit at the final judgment, are judicial,
not governmental, Thrones ; and are set for a special and
temporary purpose only. The period to which this chap-
ter belongs, is that at which the " Revelation was given,
eighteen hundred years ago : the period to which the
Session of the Ancient of Days belongs, is the end of
the Times of the Gentiles when Antichrist and the ten
kingdoms that follow him are to be destroyed : the period
of the great white Throne of Rev. xx. is the end of the
millennium.]
I saw a Throne.] The Throne should be regarded, first
as it is in itself, apart from the symbols which surround it :
secondly, as it is in connection with those symbols. Con-
sidered by itself, it was the Throne of Him " who liveth for
ever and ever" the eternal Throne of Jehovah-Elohim-
Shadai, the Lord God Almighty the covenant God of
Israel. As such, it was the same as was seen by Isaiah
and Ezekiel unchanged and unchangeable throughout all
dispensations.
But in this chapter, it is not revealed by itself, but in
connexion with certain circumstances and symbols which
will not, in the same manner., attach to it when the present
dispensation terminates. For example, as soon as " the
sovereignty of the world shall become the sovereignty of
our God and of His Christ," the Lamb will cease to be
hidden in the Throne ; He will be known in the majesty
of His own distinctive kingdom. The cherubim will be
NOTES ON REVELATION IV. AND V. 75
no longer seen at rest within the sea of crystal, without
wheels wheels being the sign of agency in the earth ; on
the contrary, they will again act in the plenitude of their
power, as once seen by Ezekiel, below the firmament of
crystal. The Sinai-character of the Throne, marked by
the thunderings and lightnings and voices (a character
which it may well retain whilst Israel and the earth remain
unreconciled by the blood of sprinkling), will no longer be
found, when the time comes for the accomplishment of all
those blessed promises to Israel and to the nations, " which
God hath spoken of by the mouth of all His holy prophets
that have been since the world began."
The fact too, that the book received by Jesus from the
Throne was both given and opened eighteen hundred years
ago, chronologically marks these two chapters as pertaining
to those past, and yet passing, years of the Church's militancy
and sorrow. No such book ever will or can be given or opened
again. Indeed, the Church in glory will not need it. We
shall no longer need then to keep the sayings of the prophecy
of this Book.
The vision of the Throne therefore, must be regarded, as
peculiarly belonging to our present dispensation, and is only
indirectly prophetic, when the symbols are abstractedly con-
sidered, as indicating glories by and by to be possessed by
those who shall reign, with Christ.
It should be observed, that many of the symbols of these
two chapters, as indeed of the Revelation throughout, are
derived from the Temple and its service. The jasper and
sardine stone; the seven lamps of fire, analogous both in
number and position to the lamps of the candlestick ; the
sea of crystal, answering to the brazen sea or laver ; the pre-
sentation of" the golden vials full of odours, indicating the
priestly presentation of the prayers of Israel ; and the num-
ber of the elders, are examples.
But it is the adaptation of these things to the Court of
Government and not to the service of the Temple, that is
76 THOUGHTS ON THE APOCALYPSE.
the predominant thought in these chapters. It is true, that
the cleansing of the same Laver is alike required in those
who stand in the Holy place of the Temple, and those who
are associated with the Throne of the Almighty King.
They to whom is communicated a measure of that power
of superintending wisdom indicated by " the seven lamps
of fire burning before the Throne," must, according to the
Divine appointment, be also capable of being represented by
the lamps of that candlestick which burns in His presence
in the Holy Place. According to the order of the Melchis-
edek kingdom, he who sits upon a Throne of government
as an elder, must also be a Priest. The rule of the
saints is priestly ; but the Court of government and the
Temple of priestly service suggest different thoughts, and
are carefully to be distinguished. In these two chapters,
the Throne, the thrones of the elders (the name elder being
derived from those appointed to assist Moses in his govern-
ment), the cherubim, and the seven spirits sent forth into the
earth, are evidently intended to direct our thoughts to the
royal court of government.
The Epistle to the Hebrews and the Revelation are re-
markably analogous in their testimony. Whilst Israel is
without a Priest, Temple, and Sacrifice, the Epistle to the
Hebrews reveals that there is a Priest, a Temple, and a
finished Sacrifice above the heavens for all the family of
faith. The Revelation shows, that although the Throne of
Judah is overthrown, and Jerusalem desolate or trodden
down, yet, that the government of the God of Israel is not
suspended ; but that He is still silently ordering all nations,
and that, with the view of establishing His King upon His
holy hill of Zion. Government is the predominant thought
in the Revelation.
And round about the Throne were thrones twenty and four
and on the thrones twenty-four elders seated.] " Thrones"
and not " seats," should be given as the translation. When
elders were appointed to assist Moses in the government of
NOTES ON REVELATION IV. AND V. 77
Israel, they were in number seventy. We might have ex-
pected, perhaps, to find the same number here, instead of
"twenty-four" which is the number of priests. But the
change is, I think, intentional, and designed to teach us,
that all government is, by and by, to be cast in the mould of
priesthood. Formerly, the elder was not a priest; by and
by, every elder will be a priest. David was not a priest;
only a king : the Lord Jesus will be a Priest upon His
Throne. He is Melchisedek. Finally, all government will be
seen in the priestly form ; and the court of Divine govern-
ment become virtually identical with the Temple. " The
Lord is in His holy Temple, let all the earth keep silence
before Him."
With respect to the number " twenty-four," it should be
further observed, that it denotes orders or classes of priests,
and not individuals. This makes the twenty-four elders a
more fitting symbol for the whole priestly body.
Four living creatures] Zwa. I scarcely need observe
that " living creatures" and not "beasts" is the right transla-
tion. Qripiov the word rightly translated ff Beast" in the
thirteenth and other chapters, is a word perfectly different
from this. In the first of Ezekiel we find the corresponding
Hebrew word, and it is there rightly rendered by our
translators " living creatures." That the " cherubim"
and <f living creatures" are identical, may be seen from a
comparison of Ezekiel x.
There are few more unfortunate translations than that of
" beasts" for Zwa " living creatures." No thoughts can be
more contrasted than those which are suggested by " beasts,"
and " living creatures" or " cherubim." " Beast" is a word
of well known evil meaning, both in Daniel and the Reve-
lation. When the beasts of Daniel were permitted to
establish themselves in the earth, and to tread down
Jerusalem, that holy and blessed agency represented by the
living creatures of Ezekiel and the Revelation was with-
drawn from the earth; and as soon as those beasts have
78 THOUGHTS ON THE APOCALYPSE.
fulfilled their course, the " living creatures" will return. One
of the great objects of the Revelation is to contrast the con-
dition of the earth whilst under the last great " Beast," with
its condition when it shall be again brought under the
heavenly agency of the Cherubim.
It is important to observe, not only that the cherubim
sing the song of redemption, saying together with the
elders, " Thou hast redeemed US by thy blood &c ;" but
that they, as well as the elders, act as priests in presenting
the prayers of others ; so that the Church, even in ita
executive character of power, is regarded as priestly.
We may find some difficulty, perhaps, in attaching sym-
bols so different as those of the elders and of the cherubim,
to the same body the Church : but it is a difficulty
necessarily consequent on the blessed truth, that the Church
is " the fulness of him who filleth all in all." No symbols
and no language that did not suggest thoughts infinitely
various, and sometimes apparently contradictory, could
possibly describe the condition of those who are called into
fellowship with divine glory. So is it also with the Lord Jesus
Himself. What symbols not seemingly contradictory could
describe His attributes and being, as one with Him who
sitteth on the Throne ; and also those offices which He holds
as Man, or as the King of Israel ? A symbol which may
describe Him as on Mount Zion surrounded by angels and
risen saints ; or as in Jerusalem on the Throne of His father
David, must not destroy another symbol which may declare
His glory as God. He is at once the altar, the sacrifice, the
laver, the mercy-seat the candlestick the Priest. Infinity
of relations concentrated in one Person, is His characteristic ;
and to a certain extent, it will characterize the Church too.
Even here they are the brethren, the servants, the friends,
the attendants, and the spouse of Christ. We are not to
negative one relation by another, but to unite all.
It is interesting to observe the difference between the
cherubim as mentioned in Genesis and in the Revelation.
NOTES ON REVELATION IV. AND V. 79
In Genesis, they are described as entrusted with the exe-
cutive, power of God, wielding the flaming sword against
man and shutting him out from Paradise into a ruined earth.
Such was man's first acquaintance with this executive power
of God. In the Revelation, we again see the cherubim ; but
to teach us what ? To teach us, that, through redemption,
man is to be made the possessor of the very same glorious
power, which, after his sin, presented to him the first sight
of terror.
They sung a new song, fyc.] New because in character
millennial. The words cannot be used, except anticipatively ,
until the new age begins in the earth ; for if the Church
were at this present moment to be taken into glory, it could
not say of Israel, " Thou hast made THEM kings and
priests; nor could every creature give thanks and sing
now ; for at present, " all creation groans."
It is plain that Israel are meant by the saints whose
prayers are presented by the elders and cherubim, because
of none other than Israel could it be said, that they are
distinctively kings and priests reigning on the earth. We
indeed, are ff kings and priests," but at present we suffer
instead of reigning on the earth ; and in that day we shall
be above the heavens, acting as the risen priesthood of
Israel.
Some have conjectured that the Church may be raised
and sing this song above, during the period of Antichrist's
reign and the divine judgments on Israel and the earth;
but how then could creation sing when the earth and all
things in it will be in their furthest distance from God ?
How could Israel be spoken of as made priests and kings,
and reigning, at a moment when they will be in the very
extreme hour of their direst tribulation and judgment ?
Besides, what was the occasion of this song being sung ?
It was because the Lamb had taken the book from the
Throne, and was about to open its seals. This can never
be done again. The book has been received and the seals
M
80 THOUGHTS ON THE APOCALYPSE.
opened for eighteen hundred years ; and, as a consequence,
we have the Revelation as our guide.
The taking the book was a sign that there was One who
was worthy to receive from the Throne : the acknowledged
right of the Lamb to open the book was a sign that there
was some one worthy to communicate blessing also. Thus,
in vision, the Lord Jesus ostensibly assumed for a moment
a mediate place mediate between the creature and the
Throne ; and hence this anticipative song. When such a
place is abidingly assumed, Israel and the earth will be
reconciled, and the song be applicable to circumstances
actually existent; and we shall no longer be obliged to
contrast the words we sing in faith with the sad realities
around.
The vials (^)iaXai) answer to the " bowls " or " basons "
of gold which were placed in the holy place, near the golden
altar. (See 2 Chron. iv. 22.)
There is a remarkable chapter in Leviticus, which should
be read in connexion with the present passage. After the
priestly family had been consecrated during seven days, on
the eighth day, they entered with Aaron on their priestly
service in the sanctuary on behalf of Israel ; and as a con-
sequence, the glory of the Lord appeared to all the people.
Moses also, and Aaron unitedly blessed the people. See
Lev. ix. This is a typical scene. Aaron was a type of
Christ in His Priesthood, and Aaron's sons were typical
of that priestly family of faith, who, through and with
Christ, as soon as the eighth day (i. e. the day of re-
surrection) comes, will enter into " heavenly places not
made with hands," there to pray and to minister on behalf
of others, around and with their risen Lord. Thus the
prayers of redeemed and forgiven Israel will be presented
through Christ; and as a consequence, Israel's blessings
will come. The passage before us may therefore be con-
sidered as an antitypical accomplishment of the scene in
Leviticus.
ON REVELATION VI. 81
CHAPTER VII.
VI.
WE now enter on that part of the Revelation which may be
strictly called prophetic. The sealed roll is here opened.
But before we consider the specific statements of this chapter,
it may be desirable to state some of the principles that are to
guide us in our general interpretation.
The Revelation, from the sixth chapter onward, is, as I
have already said, to be distributed into two great divisions.
The first of these, extending from the sixth to the eighteenth
chapter inclusively, treats of the period during which the
Lord Jesus is seated, not on His own, but on His Father's
Throne ; whereas, the second division, extending from the
nineteenth chapter onwards, treats of events that occur after
Christ is sent forth in the exercise of His own millennial
power, as " King of Kings and Lord of Lords." The first of
these periods precedes the hour, when (as revealed in Daniel
vii.) the Son of Man shall be brought before the Ancient of
Days and definitely invested with the sovereignty of earth :
the second is subsequent to that investiture, and is the period
when he applies the power with which He has been so in-
vested. The former of these divisions is that which we have
first to consider. It treats of the time during which the
Throne of Jehovah acts for Christ, while Christ waits, be-
cause rejected by Israel and the earth, "until His enemies be
set as a footstool for His feet."*
* At Armageddon they are gathered in order that they may be set
(see Rev. xvi) ; at the end of the nineteenth chapter we see them set as
a footstool and His foot planted on them in wrath; even as Joshua
planted his foot on the necks of the conquered kings of Canaan.
G
8 THOUGHTS ON THE APOCALYPSE.
The subject of this part of the Revelation is threefold. It
describes, with much precision, the forms under which human
evil will for the last time raise itself up against God : first, in
the Harlot whilst Antichrist is her servant (Chap, xvii); then,
in Antichrist and the false Prophet who ministers in his pre-
sence, after Antichrist and the ten kings with him shall have
destroyed the Harlot.* (Chap, xiii.) Secondly, it describes
the manner in which God (as when of old He sent plagues
on Pharoah and Egypt) will again direct His judgments
against these confederacies of evil, in preparation for the
final mission of His Son. Thirdly, it reveals various aspects
of the glory, which, as soon as the hour of Satan's triumph is
over, will attach both in earth and in Heaven, to those who
share, in resurrection, the power of the Lord Jesus. Such,
to speak generally, are the subjects of the Revelation, from
the sixth to the eighteenth chapter inclusive.
As regards the order of arrangement, two things should
principally be noticed. This part of the Revelation consists
of several separate visions, each complete in itself; none
commencing previously to the time when God begins to visit
the nations in anger, but each terminating as soon as it arrives
at the period appointed for the manifestation of the Lord
Jesus in glory. Many times in this part of the Revelation,
are we led on to the moment when Christ's glory is to be
made manifest ; but as soon as that point is reached, the
vision closes. His mission in glory, although referred to, is