Click on the link below and enjoy two messages in one sitting that focuses on issues that we all deal with daily no matter where we are on the planet living out our lives. Listen in and enjoy.
All The Best and God Bless,
A. J. Watkins D.Min.
Click on the link below and enjoy two messages in one sitting that focuses on issues that we all deal with daily no matter where we are on the planet living out our lives. Listen in and enjoy.
All The Best and God Bless,
A. J. Watkins D.Min.
BE THE DIFFERENCE
2nd Corinthians 8:9
King James Version Utilized, John Gill Expository, and Charles Eardman Commentary
This message reminds us to take action when we see something done wrong in a ministry. It encourages us to take calculated steps in getting the proper things changed in our society one neighborhood at a time. It implores us to take inventory of ourselves first to make sure that our hearts and minds are in order before challenging the enemy and the social ills he has infected society with to cause chaos and confusion. Listen in and become the difference in your life and others around you.
All the best and God bless you all who listen in and take action. Click above and enjoy the ride.
A.J. “therightrevrhino” Watkins M.Div.
STUDY OF WORSHIP
Pastor A. J. Watkins M. Div.
Strong’s Concordance, James Moffet, Greek Lexicon
King James Translation & Bibliography Included
Simonton Genesis Ministries Inc. © 2014
WORSHIP. The act of paying honor to a deity; religious reverence and homage. The rendering of the following Heb. and Gk. words:
1. Heb. shaha (to “bow down”), to prostrate oneself before another in order to do him honor and reverence (Gen 22:5; etc.). This mode of salutation consisted in falling upon the knees and then touching the forehead to the ground (19:1; 42:6; 48:12; 1 Sam 25:41; etc., often rendered “bowed”). It is, however, used specifically to bow down before God; spoken of worship rendered to God, and also to false gods (Gen 22:5; Ex 24:1; 33:10; Judges 7:15; Job 1:20; Ps 22:27; 86:9).
2. Aram. segid (to “fall down”), spoken of in connection with idol worship; to fall down in adoration of idols (Dan 3:5-6,10-12,14-15,28); in honor of a man, as of Daniel (Dan 2:46).
3. Heb. `asab (to “carve, labor”), to serve an idol, as in Jer 44:19; or according to others, to fashion her, i.e., the image (see Orelli, Com., ad loc.).
4. The Gk. words thus rendered are: proskuneo, properly to “kiss the hand to (toward) one,” in token of reverence; also by kneeling or prostration to do homage-the word most frequently used in the NT; sebomai, to “revere” a deity (Matt 15:9; Mark 7:7; Acts 18:13; 19:27). Proselytes of the gate are called worshipers of God (sebomene ton theon, 16:14; 18:7), or simply “devout persons” (tois sebomenois, 17:17, “God-fearing”). latreuo (to “serve”) in the NT means to render religious service or honor and in the strict sense to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for His worship (Heb 10:2; 9:9). Ethelothreskeia (“voluntary worship”), i.e., worship that one devises and prescribes for himself, contrary to the contents and nature of the faith that ought to be directed to Christ; used for the misdirected zeal and practices of ascetics (Col 2:23). Therapeuo to “do service,” as in Acts 17:25.
General Observations. It is as natural to worship as it is to live. The feeling and expression of high adoration, reverence, trust, love, loyalty, and dependence upon a higher power, human or divine, is a necessity to man. These sentiments, toward something or somebody, and whether real or imaginary, appeal to a greater or less degree to every man. And that something determines his worship. “Worship is as old as humanity. It has its root in a necessity of the human soul as native to it as the consciousness of God itself, which impels it to testify by word and act its love and gratitude to the Author of life and the Giver of all good” (Keil, Bib. Arch., p. 55).
Primitive Worship. We are not informed as to the nature of the worship rendered by our first parents. But we learn from earliest records that their sons were moved to present a portion of the product of their labor in sacrifice to God. Men as early as Enosh, the grandson of Adam (Gen 4:26), called upon the name of the Lord. In other words, the regular and solemn worship of God as Jehovah (i.e., as the God of salvation) was celebrated in word and act-with prayer and sacrifice. Max Muller says: “That feeling of sonship which distinguishes man from every other creature, and not only exalts him above the brute, but completely secures him against sinking into a purely physical state of being, that original intuition of God, and that consciousness of his being dependent upon a higher power, can only be the result of a primitive revelation in the most literal sense of the word.” This view is held by Schelling. The other view is that worship cannot be traced to a divine source; that the original condition of the human family was of an extremely rude and imperfect character; and that fetishism, being the lowest form of religion, was also the earliest and that for this reason we ought to regard religion, even in its most advanced forms, as springing originally from a barbarous fetishism. But the grounds upon which this opinion is based are weak in the extreme. “It would be nearer the truth to say that they are as divine as they are human in their origin, seeing that they are based upon the relation of man to God involved in his creation, and are evoked by a sense of the divine training and guidance under which he finds himself after his creation” (Keil, Bib. Arch., p. 56).
In primitive times the form of worship that Enoch introduced was still maintained, for Enoch “walked with God” (Gen 5:24). Noah was righteous before Him, expressing his gratitude by presenting burnt offerings (6:9; 8:20-21).
In a subsequent age God chose for Himself a faithful servant in the person of Abraham. He made him the depository of His revelation and the father and founder of His chosen people, who were destined to preserve the knowledge and worship of His name until the time when the Savior would come from their midst. While other nations multiplied their modes of worship according to the political constitution that they adopted and to suit the number and variety of their duties, they devised a corresponding variety of ritual, with a large priesthood and a multitude of sacred observances. But Abraham and the posterity born to him preserved a simple form of worship, as became shepherds and in keeping with the revelation imparted to them. Wherever they pitched their tents for any length of time they built altars in order that, in compliance with ancient usage, they might call upon the name of the Lord (12:7-8; 13:4,18; etc.). Those altars were, doubtless, simple mounds (Heb. bamot)
composed of earth and stone, and the animals sacrificed upon them consisted of those that were edible (i.e., clean), taken from the fold.
We have no information regarding the particular ceremonies observed in connection with these sacrifices. But it is probable that prayer was offered by the patriarchs in person, who were in the habit of discharging the priestly functions. The offerings were for the most part burnt offerings, i.e., offerings that were entirely consumed upon the altar, although instances are given of a portion of the sacrifice being reserved for use in the sacrificial feasts. In the selection of animals for sacrifices the patriarchs were probably guided by the directions given to Abraham (15:9); the way in which the sacrifice of Isaac terminated (22:12-13) must have shown that the animal sacrificed was to be regarded merely as a symbol of the heart’s devotion to God. Whether these sacrifices were offered at regular intervals or on special occasions (see Job 1:5), we cannot say.
Besides altars, memorial stones (Heb. massebot) were erected by the patriarchs on spots where God had favored them with special revelations. Drink offerings were poured upon them (Gen 28:18,22; 35:14). The narrative of Jacob’s vow (2:20-22) tells of his promise that, if God would watch over him, supply his wants, and bring him back in safety, he would acknowledge Jehovah as his God, consecrate the pillar he had set up and make it a house of God, and render to Jehovah a tenth of all his income. He excluded strange gods from his house (35:1-4). After due preparation on the part of his household, he built an altar at Bethel.
To the above-mentioned forms of worship, the rite of circumcision was added. In obedience to a divine order, and as a token of the covenant that Jehovah made with him, Abraham performed this rite upon himself and the male members of his household, commanding his posterity that it was an inviolable obligation (Gen 17:1-14,23-27). Nothing further is known regarding the forms of worship that prevailed among the patriarchs.
Mosaic. When Israel became a nation with an organized civil government, in order to fulfill its divine mission it was necessary that its religious affairs should also be remodeled and that the character and style of its worship should be fixed and regulated by positive divine enactments. This did not necessitate an entirely new system of worship, since they were to serve and honor the God of their fathers. Therefore the worship introduced by Moses was grafted on that of Israel’s ancestors. It was improved and perfected only as the circumstances of the Israelites as a confederacy of tribes or a monarchy seemed to require, with such forms and ceremonies as would further Israel’s divinely appointed mission. This object was further secured by the Mosaic ritual, inasmuch as it embraced all the essential elements of a complete system of worship. It gave precise directions as to the place of worship, with its structure and arrangements, instituting a distinct order of sacred functions, prescribing the religious ceremonies, fixing the sacred seasons and the manner in which they were to be observed.
This system bore the stamp of genuine worship. It was framed by Moses in accordance with revelation and recognized Jehovah as the true God. Nor is it a vital objection to its being true worship on the grounds that it had a material and sensuous character and that many of its forms and ceremonies were similar to the rituals of pagan religions. These facts have been variously misconstrued and have been taken advantage of for the purpose of disparaging the origin and character of the Mosaic worship. It is true that the Mosaic worship embodies itself, for the most part, in outward forms and ceremonies, for one can only give expression to his relation to his Creator through corporeal media. Religious thought and feeling can express themselves only in word and act, and therefore forms are necessary in every kind of worship. And being copies or impressions of religious ideas, they must have an allegorical or symbolical character.
Further, the religion of the OT is monotheism, in contradiction to the polytheism of heathen nations. Jehovah is represented not only as the only true God, not merely as the almighty Creator, Preserver, and Governor of the world and every creature; not simply as the eternal, absolute Spirit, the good and merciful One who has destined man to enjoy the felicity of life that springs from personal fellowship with Himself. But He is also pictured as the omnipresent and near One watching over all His creatures, to keep the weak and distressed. He seeks to conduct those who have wandered from Him back to the fountain of life. He selected for Himself, from degenerate humanity, a race to be in a special sense His people and to whom He, in a special sense, would be God, with the purpose of saving the world. This is accompanied with such directions for the regulations of their life, that, if accepted and complied with, Israel would become to Jehovah “My own possession among all the peoples” (Ex 19:5-6), “a kingdom of priests and a holy nation.”
Christian. The church of Christ is not only His representative body on earth, it is also the temple of divine service continuing and perfecting the worship of the past. This service includes offerings presented to God and blessings received from Him. The former embraces the entire ordinance of worship, with its nature, reasons, and observances; the latter embraces the means of grace, common prayer, the Word, and the sacraments. These, however, are really one, and their relations to each other as one are of great importance. Both require for their realization the institution of the evangelical ministry. The worship of the Christian church may be regarded in its divine principles and in its human arrangements. As to the former, its object is the revealed Trinity; its form is mediatorial, through the incarnate Son, by the Holy Spirit; its attributes are spirituality, simplicity, purity, and reverent decorum; its seasons are preeminently the Lord’s Day and all times of holy assembly. As to the latter, it is left to the congregation itself to determine the minor details, according to the pattern shown in the Scripture.
As an institute of worship the church of Christ has its ordinary channels for the communication of the influences of the Holy Spirit to the souls of men, namely, the means of grace; the supreme means are the Word and prayer. Special attention is also called to the sacraments (which see) of baptism and the Lord’s Supper.
BIBLIOGRAPHY: W. D. Maxwell, A History of Christian Worship (1936); O. Cullmann, Early Christian Worship (1953); R. P. Martin, Worship in the Early Church (1974); R. B. Allen, Praise! A Matter of Life and Breath (1980); R. G. Rayburn, O Come Let Us Worship (1980); R. B. Allen and G. L. Borror, Worship: Rediscovering the Missing Jewel (1982).
A. J. “therightrevrhino” Watkins M.Div.
KING JAMES VERSION; MATTHEW HENRY COMMENTARY; GREEK LEXICON
JAMES MOFFET TRANSLATION; A W TOZER STUDY GUIDES UTILIZED
PASTOR A. J. WATKINS M.DIV
SIMONTON GENESIS MINISTRIES INC. © 2013
The Sealed Book. ( A.D. 95.)
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Hitherto the apostle had seen only the great God, the governor of all things, now,
I. He is favored with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe, 1. The designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and everything passed into decree and made a matter of record. The original and first draught of this book is the book of God’s decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. 2. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded. 3. This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. 4. It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God’s counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God’s counsel and conduct be finished in the world.
II. He heard a proclamation made concerning this sealed book. 1. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. 2. The cry or challenge proclaimed was, “Who is worthy to open the book, and to loose the seals thereof? v. 2. If there by any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt.” 3. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it. God only can do it.
III. He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. 2. Good men may be too eager and to hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.
IV. The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing—the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob’s prophecy (Gen 49:10), and the root of David according to his divine nature, though a branch of David according to the flesh. He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men. And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.
The Sealed Book. ( A.D. 95.)
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth forever and ever.
Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fullness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (v. 7), not by violence, nor by fraud, but he prevailed to do it (as v. 5), he prevailed by his merit and worthiness, he did it by authority and by the Father’s appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.
II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father’s hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.
1. The church begins the doxology, as being more immediately concerned in it (v. 8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship—the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations—harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (v. 9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour. [2.] They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: “Thou wast slain, slain as a sacrifice, thy blood was shed.” Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, v. 10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests—kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.
2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, v. 11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.
3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, v. 13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power, (1.) To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and, (2.) To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.
We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.
The book of the divine counsels being thus lodged in the hand of Christ, he loses no time, but immediately enters upon the work of opening the seals and publishing the contents; but this is done in such a manner as still leaves the predictions very abstruse and difficult to be understood. Hitherto the waters of the sanctuary have been as those in Ezekiel’s vision, only to the ankles, or to the knees, or to the loins at least; but here they begin to be a river that cannot be passed over. The visions which John saw, the epistles to the churches, the songs of praise, in the two foregoing chapters, had some things dark and hard to be understood; and yet they were rather milk for babes than meat for strong men; but now we are to launch into the deep, and our business is not so much to fathom it as to let down our net to take a draught. We shall only hint at what seems most obvious. The prophecies of this book are divided into seven seals opened, seven trumpets sounding, and seven vials poured out. It is supposed that the opening of the seven seals discloses those providences that concerned the church in the first three centuries, from the ascension of our Lord and Saviour to the reign of Constantine; this was represented in a book rolled up, and sealed in several places, so that, when one seal was opened, you might read so far of it, and so on, till the whole was unfolded. Yet we are not here told what was written in the book, but what John saw in figures enigmatical and hieroglyphic; and it is not for us to pretend to know “the times and seasons which the Father has put in his own power.” In this chapter six of the seven seals are opened, and the visions attending them are related; the first seal in ver. 1,2, the second seal in ver. 3,4, the third seal in ver. 5,6, the fourth seal in ver. 7,8, the fifth seal in ver. 9-11, the sixth seal in ver. 12,13, &c.
The Opening of the Seals. ( A.D. 95.)
1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
Here, 1. Christ, the Lamb, opens the first seal; he now enters upon the great work of opening and accomplishing the purposes of God towards the church and the world. 2. One of the ministers of the church calls upon the apostle, with a voice like thunder, to come near, and observe what then appeared. 3. We have the vision itself, v. 2. (1.) The Lord Jesus appears riding on a white horse. White horses are generally refused in war, because they make the rider a mark for the enemy; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the white horse of a pure but despised gospel, with great swiftness through the world. (2.) He had a bow in his hand. The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty. (3.) A crown was given him, importing that all who receive the gospel must receive Christ as a king, and must be his loyal and obedient subjects; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown; but a crown is given him as the earnest and emblem of victory. (4.) He went forth conquering, and to conquer. As long as the church continues militant Christ will be conquering; when he has conquered his enemies in one age he meets with new ones in another age; men go on opposing, and Christ goes on conquering, and his former victories are pledges of future victories. He conquers his enemies in his people; their sins are their enemies and his enemies; when Christ comes with power into their soul he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctification, till he has gained us a complete victory. And he conquers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.] The successful progress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. [2.] Whatever convulsions and revolutions happen in the states and kingdoms of the world, the kingdom of Christ shall be established and enlarged in spite of all opposition. [3.] A morning of opportunity usually goes before a night of calamity; the gospel is preached before the plagues are poured forth. [4.] Christ’s work is not all done at once. We are ready to think, when the gospel goes forth, it should carry all the world before it, but it often meets with opposition, and moves slowly; however, Christ will do his own work effectually, in his own time and way.
The Opening of the Seals. ( A.D. 95.)
3 And when he had opened the second seal, I heard the second beast say, Come and see. 4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
The next three seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel. Though some understand them of the persecutions that befell the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God’s terrible judgments, by which he avenges the quarrel of his covenant upon those who make light of it.
I. Upon opening the second seal, to which John was called to attend, another horse appears, of a different colour from the former, a red horse, v. 4. This signifies the desolating judgment of war; he that sat upon this red horse had power to take peace from the earth, and that the inhabitants of the earth should kill one another. Who this was that sat upon the red horse, whether Christ himself, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, 1. That those who will not submit to the bow of the gospel must expect to be cut in sunder by the sword of divine justice. 2. That Jesus Christ rules and commands, not only in the kingdom of grace, but of providence. And, 3. That the sword of war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another. Men, who should love one another and help one another, are, in a state of war, set upon killing one another.
II. Upon opening the third seal, which John was directed to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judgment; and he that sat on the horse had a pair of balances in his hand (v. 5), signifying that men must now eat their bread by weight, as was threatened (Lev 26:26), They shall deliver your bread to you by weight. That which follows in v. 6, of the voice that cried, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine, has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of their penny, at the time of this prophecy, the objection will be removed; their measure was but a single quart, and their penny was our sevenpence-halfpenny, and that is a large sum to give for a quart of wheat. However, it seems this famine, as all others, fell most severely upon the poor; whereas the oil and the wine, which were dainties of the rich, were not hurt; but if bread, the staff of life, be broken, dainties will not supply the place of it. Here observe, 1. When a people loathe their spiritual food, God may justly deprive them of their daily bread. 2. One judgment seldom comes alone; the judgment of war naturally draws after it that of famine; and those who will not humble themselves under one judgment must expect another and yet greater, for when God contends he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it.
III. Upon opening the fourth seal, which John is commanded to observe, there appears another horse, of a pale colour. Here observe, 1. The name of the rider—Death, the king of terrors; the pestilence, which is death in its empire, death reigning over a place or nation, death on horseback, marching about, and making fresh conquests every hour. 2. The attendants or followers of this king of terrors—hell, a state of eternal misery to all those who die in their sins; and, in times of such a general destruction, multitudes go down unprepared into the valley of destruction. It is an awful thought, and enough to make the whole world to tremble, that eternal damnation immediately follows upon the death of an impenitent sinner. Observe, (1.) There is a natural as well as judicial connection between one judgment and another: war is a wasting calamity, and draws scarcity and famine after it; and famine, not allowing men proper sustenance, and forcing them to take that which is unwholesome, often draws the pestilence after it. (2.) God’s quiver is full of arrows; he is never at a loss for ways and means to punish a wicked people. (3.) In the book of God’s counsels he has prepared judgments for scorners as well as mercy for returning sinners. (4.) In the book of the scriptures God has published threatenings against the wicked as well as promises to the righteous; and it is our duty to observe and believe the threatenings as well as the promises.
IV. After the opening of these seals of approaching judgments, and the distinct account of them, we have this general observation that God gave power to them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth, v. 8. He gave them power, that is, those instruments of his anger, or those judgments themselves; he who holds the winds in his hand has all public calamities at his command, and they can only go when he sends them and no further than he permits. To the three great judgments of war, famine, and pestilence, is here added the beasts of the earth, another of God’s sore judgments, mentioned Ezek 14:21, and mentioned here the last, because, when a nation is depopulated by the sword, famine, and pestilence, the small remnant that continue in a waste and howling wilderness encourage the wild beasts to make head against them, and they become easy prey. Others, by the beasts of the field, understand brutish, cruel, savage men, who, having divested themselves of all humanity, delight to be the instruments of the destruction of others.
The Opening of the Seals. ( A.D. 95.)
9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand?
In the remaining part of this chapter we have the opening of the fifth and the sixth seals.
I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe,
1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (v. 9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them—under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not
allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered—the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for—faith in God’s word and a confession of that faith.
2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? v. 10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, ch. 18:20.
3. He observed the kind return that was made to this cry (v. 11), both what was given to them and what was said to them. (1.) What was given to them—white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them—that they should be satisfied, and easy in themselves, for it would not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God’s witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest.
II. We have here the sixth seal opened, v. 12. Some refer this to the great revolutions in the empire at Constantine’s time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Matt 24:29,30. Here observe,
1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful:—(1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (v. 13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to,
2. The dread and terror that would seize upon all sorts of men in that great and awful day, v. 15. No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or displeases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.
The things contained in this chapter came in after the opening of the six seals, which foretold great calamities in the world; and before the sound of the seven trumpets, which gave notice of great corruptions arising in the church: between these comes in this comfortable chapter, which secures the graces and comforts of the people of God in times of common calamity. We have, I. An account of the restraint laid upon the winds, ver. 1-3. II. The sealing of the servants of God, ver. 4-8. III. The songs of angels and saints on this occasion, ver. 9-12. IV. A description of the honour and happiness of those who had faithfully served Christ, and suffered for him, ver. 13, &c.
The Vision of Heaven. ( A.D. 95.)
1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job’s eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph 4:14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.
II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed—to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished—the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel—twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God’s chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (v. 9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.
III. We have the songs of saints and angels on this occasion, v. 9-12, where observe,
1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervor.
2. Here is the song of the angels (v. 11,12), where observe, (1.) Their station—before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behavior in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God—his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what the work of heaven is and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.
Honor and Happiness of the Saints. ( A.D. 95.)
13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him. Observe,
I. A question asked by one of the elders, not for his own information, but for John’s instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts:—1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Song 3:6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.
II. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information: Thou knowest. Those who would gain knowledge must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it.
III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honor and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the Lamb, v. 14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fullness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of everything that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian’s sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them.
We have already seen what occurred upon opening six of the seals; we now come to the opening of the seventh, which introduced the sounding of the seven trumpets; and a direful scene now opens. Most expositors agree that the seven seals represent the interval between the apostle’s time and the reign of Constantine, but that the seven trumpets are designed to represent the rise of antichrist, at some time after the empire became Christian. In this chapter we have, I. The preface, or prelude, to the sounding of the trumpets, ver. 1-6. II. The sounding of four of the trumpets, ver. 7, &c.).
The Seven Trumpets. ( A.D. 95.)
1 And when he had opened the seventh seal, there was silence in heaven about the space of half a hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.
In these verses we have the prelude to the sounding of the trumpets in several parts.
I. The opening of the last seal. This was to introduce a new set of prophetical iconisms and events; there is a continued chain of providence, one part linked to another (where one ends another begins), and, though they may differ in nature and in time, they all make up one wise, well-connected, uniform design in the hand of God.
II. A profound silence in heaven for the space of half an hour, which may be understood either, 1. Of the silence of peace, that for this time no complaints were sent up to the ear of the Lord God of sabaoth; all was quiet and well in the church, and therefore all silent in heaven, for whenever the church on earth cries, through oppression, that cry comes up to heaven and resounds there; or, 2. A silence of expectation; great things were upon the wheel of providence, and the church of God, both in heaven and earth, stood silent, as became them, to see what God was doing, according to that of Zech 2:13, Be silent, O all flesh, before the Lord, for he has risen up out of his holy habitation. And elsewhere, Be still, and know that I am God.
III. The trumpets were delivered to the angels who were to sound them. Still the angels are employed as the wise and willing instruments of divine Providence, and they are furnished with all their materials and instructions from God our Saviour. As the angels of the churches are to sound the trumpet of the gospel, the angels of heaven are to sound the trumpet of Providence, and every one has his part given him.
IV. To prepare for this, another angel must first offer incense, v. 3. It is very probable that this other angel is the Lord Jesus, the high priest of the church, who is here described in his sacerdotal office, having a golden censer and much incense, a fullness of merit in his own glorious person, and this incense he was to offer up, with the prayers of all the saints, upon the golden altar of his divine nature. Observe, 1. All the saints are a praying people; none of the children of God are born dumb, a Spirit of grace is always a Spirit of adoption and supplication, teaching us to cry, Abba, Father. Ps 32:6, For this shall every one that is godly pray unto thee. 2. Times of danger should be praying times, and so should times of great expectation; both our fears and our hopes should put us upon prayer, and, where the interest of the church of God is deeply concerned, the hearts of the people of God in prayer should be greatly enlarged. 3. The prayers of the saints themselves stand in need of the incense and intercession of Christ to make them acceptable and effectual, and there is provision made by Christ for that purpose; he has his incense, his censer, and his altar; he is all himself to his people. 4. The prayers of the saints come up before God in a cloud of incense; no prayer, thus recommended, was ever denied audience or acceptance. 5. These prayers that were thus accepted in heaven produced great changes upon earth in return to them; the same angel that in his censer offered up the prayers of the saints in the same censer took of the fire of the altar, and cast it into the earth, and this presently caused strange commotions, voices, and thunderings, and lightnings, and an earthquake; these were the answers God gave to the prayers of the saints, and tokens of his anger against the world and that he would do great things to avenge himself and his people of their enemies; and now, all things being thus prepared, the angels discharge their duty.
It is my prayer that some light has been shed on the Seven Seals from this writing and you will be able to share it with other Christians and Believers. You can always donate to this ministry by clicking the “DONATE” button on the top left of this page of the “HELP US GROW” button with the rhino on it. However, we are more concerned with your spiritual growth and walk with God and we pray this will enhance and enrich that walk as you march towards your various destinies. All the best and God bless.
A. J. “therightrevrhino” Watkins M.Div.
No matter who is in your circle on Facebook, on your job, in the church you attend, in the streets and clubs you hang out in, or even in your family; there are ideas and goals God impregnates your mind with and they are not to be SHARED WITH NO ONE BUT WHO GOD SENDS TO HELP YOU ACHIEVE WHAT YOU HAVE CONCEIVED. It all starts with trusting God and YOURSELF first with that gifted idea.
The 5 Waves of Trust, which are concentric circles of energy emanating from our characters and personalities, serves as a metaphor for how trust operates in our lives. Trust begins with each of us personally, continues into our personal and professional relationships, expands into our varied organizations (church, rotary, sororities, and fraternal orders etc..), expands into our MARKETPLACE relationships, and encompasses our global society at large. This reflects the strength of the “inside-out approach: to build TRUST with others, we must first start to TRUST OURSELVES.
In order to trust yourself, you must be TRUTHFUL with yourself. You must acknowledge your strengths, weaknesses, and flaws. What gives TRUST its harder, more pragmatic edge is your ability to recognize that COMPETENCE (which means being fully aware of your surroundings, where you are, who you are working with, and which direction God is telling you to take), is as vital to TRUST as character. Both COMPETENCE AND CHARACTER are within our ability to either create, change, or CREATE CHANGE AND EVOLVE. BE COMPETENT OF YOUR CHARACTER, TRUST YOURSELF FIRST, TRUST GOD TO GUIDE YOU ON YOUR PATH TO SUCCESS IF YOU ARE BELIEVER. You will develop those aforementioned relationships built on trust and increase your CREDIBILITY.
IF YOU ARE NOT A BELIEVER IN GOD AND YOU JUST TRUST YOU, THAT IS FINE TOO. IF YOU DON’T TRUST YOURSELF, HOW DARE YOU HAVE THE UNMITIGATED GALL TO ASK OTHERS TO TRUST OR EVEN BELIEVE YOU. I’m just saying…..
A. J. “therightrevrhino” Watkins D. Min.
Listen in to the latest broadcast of Hallelujah Holla with that unique host A. J. “therightrevrhino” Watkins D.Min. The message is entitled SEDUCTIVE SUBSTITUTES coming from St. John 14:6. This recorded message is designed to remind us to just stop and take a look at what we as believers substitute in the place of Christ when we get into emotional and spiritual trouble. Listen in to the show and enjoy. Click the link below and put on your spiritual seat belts. It is a WILD SPIRITUAL RIDE.
All the best and God bless all of you who listen in. Click this link to get there: Seductive Substitutes
A Standard To Uphold
This message is penned and broadcast to remind us to know who we are in life. It reminds us to remain steadfast in our identity and not to suffer from an identity crisis. The message reminds us to be proud to live the Christian Lifestyle and be willing to show others and not just tell others how and why we do so. Be blessed and much love.
A. J. “TheRightRevRhino” Watkins D.Min.