be added, as more or less accompanying them, many of the active graces of the Christian life: labour, and patience, and faith, and charity, and works, whatever makes the Christian Church a light in the world and the object of her Lord's care and watchfulness. In reading the seven epistles, we behold a lively picture of the Church of Christ in her graces and in her failings, in her strength and in her weakness, in her joys and in her sorrows, in her falls under the influence of temptation and in her returns to the path of duty. The characteristics thus spoken of are not peculiar to any particular age, but may mark her at one time less, at another more, at one time individually, at another in combination. Taken as a whole, they present her to us in her Divine ideal marred by human blemishes; we are prepared to acknowledge the necessity, the wisdom, and the mercy of the trials that await her; and we learn to anticipate with gladness her final and glorious deliverance. One brief concluding remark ought to be made. The epistles now considered ought to be sufficient. in themselves to show that the Apocalypse is not a series of visions intended only to illustrate one or two ideas which had taken a strong hold of the Apostle's mind, or one or two great principles of the Divine government in general. St. John starts from the realities around him as much as any writer of the New Testament. It is true that he sees in them eternal principles at work, and that he rises to the thought of ideal good and of ideal evil; but he is not on that account less true to fact, less impressed by fact. the contrary, his very depth of insight into the meaning of the facts makes him what he is. He who would write a philosophy of history is not less, but more, dependent On upon the facts of history than he to whom a fact is valuable simply in its individual and isolated form. It is the present therefore that stirs the writer of this book, but stirs him the more because he beholds in it principles and issues connected with Him who was, and is, and is to come, the covenant-keeping God, the Judge of men, the unchangeable I AM. 1 Hence also the mistake sometimes made of thinking that the purpose of unfolding the principles of the Divine government could not be a sufficient motive to St. John to write. Every cruelty to the saints of God which he witnessed, every cry of oppression which he heard, supplied a motive. We may not feel these things now, but the iron of them entered into the soul of the disciple whom Jesus loved. We need more prophets like him to make it ring in the ears of selfish wealth and of ease indifferent to the ills festering around it, "For the spoiling of the poor, for the sighing of the needy, now will I arise, saith the Lord." 2 1 Dods, Introduction to New Testament, p. 244. CHAPTER III. ANTICIPATIONS OF THE CHURCH'S VICTORY. REV. iv., v. E have seen in considering the first chapter of the Apocalypse that the book as a whole is to be occupied with the Church's struggle in the world; and in the second and third chapters the Church herself has been placed before us as she occupies her position upon the field of history. But the struggle has not yet begun, nor will it begin until we reach the sixth chapter. Chaps. iv. and v. are therefore still to be regarded as in a certain measure introductory. They form a separate-the third-section of the book; and the first questions that meet us in connexion with them are, What is their relation to the main purpose of the author? What is their leading conception? and Why are they placed where they are? In answering these questions, we are aided by the strictly parallel structure of the fourth Gospel. The Prologue of that book, contained in chap. i. 1-18, suggests the object which the writer has in view. The next section-chap. i. 19-ii. II-places before us the Redeemer whose glory he is to describe. The struggle of the Son of God with the world does not begin till we come to chap. v. Between chap. ii. 12 and chap. iv. 54 there is thus a considerable interval, in which we have the cleansing of the Temple and the victory of Jesus over the unbelief of the Jew Nicodemus, the Samaritan woman, and the king's officer of Galilee, who was probably a Gentile. In this intervening space the leading thought seems to be that of victory, not indeed of victory in the struggle, but of victory which prepares us for it, and fills the mind with hope before it begins. In like manner the two chapters upon which we are about to enter are occupied with songs of victory. Catching their spirit, we shall boldly accompany the Church into the struggle which follows, and shall be animated by a joyful confidence that, whatever her outward fortunes, He that is with her is more than they that be with her enemies.1 While such is the general conception of the third and fourth chapters viewed as one, we have further to ask whether, subordinate to their united purpose, there is not a difference between them. Such a difference there appears to be; and words of our Lord in the fourth Gospel, spoken upon an occasion which had deeply impressed itself upon the mind of the Evangelist, may help us to determine what it is. In the fourteenth chapter of that Gospel Jesus encourages His Apostles as He sends them forth to fight His battle in the world. "Let not," He says, "your heart be troubled: believe in God, believe also in Me." The section of the Apocalypse upon which we are about to enter embraces a similar thought in both its parts. Chap. iv. conveys to the Church the assurance that He who is the ultimate source of all existence is on her side; chap. v. that she may depend upon Christ and His redeeming work. The two chapters taken together are a cry to the Church from her glorified Head, before she enters Comp. 2 Chron. xxxii. 7, 8, into the tribulation that awaits her, "Let not your heart be troubled: believe in God, believe also in Me." After these things I saw and, behold, a door opened in heaven, and the first voice which I heard, a voice as of a trumpet speaking with me, one saying, Come up hither, and I will show thee the things which must come to pass hereafter. Straightway I was in the Spirit: and, behold, there was a throne set in heaven, and One sitting upon the throne; and He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne, like an emerald to look upon. And round about the throne were four-and-twenty thrones: and upon the thrones I saw' four-and-twenty elders sitting, arrayed in white garments, and on their heads crowns of gold. And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God (iv. 1-5). The first voice here spoken of is the voice of chap. i. 10: "And I heard behind me a great voice, as of a trumpet ;" and it is well to remember that that voice introduced the vision of a Son of man who, while both King and Priest, was King and Priest in judgment. It is impossible to doubt that the sound of the same voice is intended to indicate the same thing here, and that the King whom we are about to behold is One who has "prepared His throne for judgment."1 The Seer is introduced to a scene which we first recognise as the glorious audience-chamber of a great King. Everything as yet speaks of royalty, and of royal majesty, power, and judgment. The jasper stone as we learn from a later passage of this book, in which it is said to be "clear as crystal," was of a bright, sparkling whiteness; and it fitly represents the holiness of Him of whom the seraphim in Isaiah cry one to another, "Holy, holy, holy, is the Lord of hosts," and 1 Ps. ix. 7. 2 Chap. xxi. II, 3 Isa. vi. 3. |