Nobody among the many writers on prophecy who have passed before me, ancient or modern, regards the Apocalypse as absolutely continuous chronologically. On the other hand no writer of worth denies that there is continuity in the main. This is quite independent of the view taken of chap. 20 though of course it falls under the general plan. Assumption or theory cannot decide such a question but internal evidence. There are here, as in other books of the kind, landmarks given by the inspiring Spirit which no one can slight without loss. Inattention to its structure has made vain the attempt of many, of old as at this day, to elucidate its bearing as a whole yet more than in detail.
The co-ordinate hypothesis (p. 3), for instance, is evidently and utterly inapplicable to the two marked series which run through the prophecy in what may be called its first part, chaps. 6-11. Within themselves the Seals and the Trumpets, as well as the Vials or Bowls in the second part of the book which begins with chap.12., bear the seal of consecutiveness on their face. What can be more absurd than to doubt, in a carefully numbered sequence, that the first is before the second, the second before the third, and so on, not in revelation only but in accomplishment? Some have been hardy enough to even question this relative order which is so natural and manifest; but their reasons are as baseless as their scheme refutes itself. The only semblance of difficulty perhaps is in the Seals; but even there, how untenable is the denial! It is the Bishop's assumption (page 4), with many another pre-millennial as well as post-millennial.
Upon the Epistles to the seven Churches in Asia he first of all argues; but what is said there proves nothing but limited acquaintance with the subject, and an illogical character of mind. “They [the Ancient Expositors] did not imagine that the Epistles to the Asiatic churches, in the second and third chapters of the Apocalypse, are to be limited to those seven churches; but, in their opinion, they are to be applied by a figurative expansion to the Christian churches of every age and country” (pp. 3, 4). This is transparently another question, distinct from the proper visions of things to come, in the book. But even here the order is not insignificant. Can anything be less reasonable than to displace their relative position; or to deny that, prophetically applied, Ephesus is the first and Laodicea the last? Their “figurative expansion” perfectly consists with their order, whether historical or prophetic.
It was mere fancy to say that “the period of the seven Seals in the sixth chapter [it is really in the opening of chap. viii.] extends from Christ's Advent to the end of the time.” What has “silence in heaven for about half-an-hour” to do with eternity? Take it literally or allegorically, the seventh Seal can mean nothing of the sort. Probably it was the sixth Seal which ran in the good bishop's head, as with the “Ancient Expositors” whom he follows, though it is well to say plainly that no exposition of the book is known for several centuries. From none of the more distinguished Fathers have we an extant commentary; any which exist in Greek or Latin are of exceedingly little value.
Those who did write and remain seem to have led Dr. W. into the strange interpretation that the First Seal applies to Christ's Advent, and the Seventh to the end of time. Every part of that scheme is erroneous. The true scriptural figure of our Lord's work at His first Advent is “the Sower going forth to sow “; three fourths of the seed failing, and even of the fourth which bore fruit, but a third arriving at perfection. How could a result so checkered and short answer to the archer on a white horse and a crown given him, who went forth “conquering and to conquer?” No room is left in such a symbol for “the apostasy” and “the man of sin,” which the apostle declares must be before the day when the Lord appears in glory. Again, there is a manifest analogy between the four horses of the earlier Seals. What more irreverent than to regard the Lord as one of God's inflictions on the guilty world? or the first of them His victory in the gospel, followed by heterogeneous matters?
The Seals run connectedly as the dealings of God with man after “the things that are,” or the church state. Then the Lamb opens the book that reveals the measures God takes with the rebellious to put Christ in possession of His promised inheritance. On this view all is plain enough and consistent; whereas the extant early comments are as unintelligent as those of such as can only read now through their discolored spectacles. Tradition is hardly better than the poor stuff of rationalists. The world, not the church, is the object of the judgment set forth by the four horses. How preposterous to look for the gospel in the white horse or any other! Never is spiritual work set forth by a war-horse of any color, however apt a figure for aggressive power in good or evil.
Hence, as is well-known some who are the antipodes of the late Bp. of Lincoln strive to see in the first Seal Christ's second Advent in judgment! Abstractly this is less extraordinary than applying it to the gospel of grace. For in that day (Rev. 19) He will come forth from the opened heavens, the Faithful aid True, on a white horse, with (not a mere chaplet, but) many diadems upon His head, clothed with a garment dipped in blood, and followed by the armies in heaven on white horses. How different from the first Seal! Instead of a bow, even out of His mouth goes a sharp two-edged sword to smite the nations, as He will tread the winepress of the fury of the wrath of God the Almighty. The points in contrast make the desired identification impossible.
What then is the force? The first Seal really imports a time of conquest by prestige. The bow is enough. There is no carnage. It will be more truly than for Julius Caesar, “I came, I saw, I conquered.” The second or red horse is characteristically a time that follows of bloodshed, and probably of civil war: peace taken from the earth, “and that they should slay one another,” and hence a great sword is given, but in no way the sharp two-edged sword that proceeds out of His mouth in symbol, Who speaks and it is done. The third is the black of scarcity, which presses on the necessaries rather than on the luxuries of life. The fourth is the pale horse of Death, and Hades following, when God's “sore plagues” accumulate over the fourth part of the earth. But a salient part of the truth revealed is their sequence in this order and no other; which is upset by making the first Seal last, or coincident with the last.
As usual in the septenaries of the Revelation, the first four have a common bond, which the remaining three do not share, though they too are connected, each following in due order as the Seals were broken successively. When the Lamb opened the fifth Seal, the prophet saw, not another horse and its rider, but the souls of martyrs for God's word and their testimony “underneath the altar,” i.e. as if offered in sacrifice for the truth; approved of God now, but awaiting, for the time of public vindication, the completion of a further band of brethren who should be killed as they were.
Then is the sixth Seal, when not only a great earthquake ensues, but the governmental powers, sun, moon, and stars, are convulsed, and the stablest institutions are smitten, and small and great of men are filled with dread of the Lamb's wrath. They say in their alarm that His great day is come. God does not say so, but reveals that such is the thought and language of their fear: two very different things which many ancients and moderns confound in their shortsightedness. For how could the seventh Seal follow, if the sixth were really the end of man's day, and the great day actually come? It is not so: an immensely important and awful sequel of apostate lawlessness plays its subsequent part, as the Revelation shows plainly, whether people understand or not; for all do not hear who have ears.
When the seventh Seal was opened (chap 8.), there took place in heaven silence for about half-an-hour; and the seven angels that stood before God have seven Trumpets given them, while the high priest (viewed angelically, for under this series we have angels throughout) intercedes in answer to the prayers of all saints, but herewith the loud tokens of deepening judgment, which falls on the third part of the earth, as in the Trumpet series on the western or Roman earth. These accordingly do go down to the close, and the mystery of God is then finished, not before. The seventh Trumpet really announces the world-kingdom of our Lord and His Christ as come, while the seventh Seal only ushers in the seven Trumpets after a brief pause. The seven Vials or Bowls on the other hand are made to indicate a special character of judgment before the end comes, in keeping with what we may call the second volume of the Apocalypse. Hence there is necessarily a slight retrogression in their case.
But there is another feature of moment not only to notice but to understand. In each of these three septenaries occurs at the same point a parenthesis, not in the regular course of Seals, Trumpets, and Vials, but apart yet connected with each series. It is uniformly inserted before the seventh takes its course. Thus Rev. 7 is the parenthesis before the seventh Seal is opened; as Rev. 10; 11:14 before the seventh Trumpet is blown; and Rev. 16:13-1613And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 15Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16And he gathered them together into a place called in the Hebrew tongue Armageddon. (Revelation 16:13‑16) before the seventh Vial or Bowl is poured out. It is therefore unfounded to suppose any lack of symmetry or of order in the book.
Heavenly glory was already revealed for the elders in chaps. 4., 5. But chap. 7, however glorious, does not describe this. There are two scenes in that anticipative parenthesis. One deals with the twelve tribes of Israel, out of whom God lets us not forget that a measured number is sealed for security from the storm of judgment anticipated even after the sixth seal. The other gives us to see the blessed ways of grace which will have a countless crowd out of every nation and tribe, and peoples and tongues, who come “out of the great tribulation” which is before the age ends. These are to be before the throne of God, and to serve Him in His temple with the Lamb as their Shepherd. It is a pretty strong draft on credulity to confound either with the crowned and enthroned elders who really set forth in symbol the heavenly redeemed. Why not too distinguish the sealed Israelites from the palm-bearing Gentiles, who are both to enjoy the blessedness of the kingdom, when the Father's will shall be done on earth as now in heaven, and all be administered above and below by the Lord Jesus to the glory of God?
Far is one from saying that there are no difficulties, for such as we are, in contemplating so boundless a scene. Certainly the prejudices, natural even more to Christendom as it is, hinder spiritual intelligence of the inspired word. But let believers own that the fault is in themselves, never in the scriptures which reflect alike the grace and the truth of God, Who, knowing all perfectly, has deigned to reveal to us the things to come. Let us recognize that what is written is the communication of the Lord; “if any be ignorant, let him be ignorant.” There is His word for us. It did not come out from a party; nor did it come to a party only, but to all the children of God. Let us not through unbelief be defrauded, nor defraud others, of so interesting and important a part of His gift and of our heritage.
(To be continued, D.V.).