CHAPTER V.

CONSOLATORY VISIONS.

Rev.vii.

Six of the seven Seals have been opened by the "Lamb," who is likewise the "Lion of the tribe of Judah." They have dealt, in brief but pregnant sentences, with the whole history of the Church and of the world throughout the Christian age. No details of history have indeed been spoken of, no particular wars, or famines, or pestilences, or slaughters, or preservations of the saints. Everything has been described in the most general terms. We have been invited to think only of the principles of the Divine government, but of these as the most sublime and, according to our own state of mind, the most alarming or the most consolatory principles that can engage the attention of men. God, has been the burden of the six Seals, is King over all the earth. Why do the heathen rage, and the people imagine a vain thing? Why do they exalt themselves against the sovereign Ruler of the universe, who said to the Son of His love, when He made Him Head over all things for His Church, "Thou art My Son; this day have I begotten Thee;" "Rule Thou in the midst of Thine enemies"?[168]Listening to the voice of these Seals, we know that the world, withall its might, shall prevail neither against the Head nor against the members of the Body. Even when apparently successful it shall fight a losing battle. Even when apparently defeated Christ and they who are one with Him shall march to victory.

We are not to imagine that the Seals of chap. vi. follow one another in chronological succession, or that each of them belongs to a definite date. The Seer does not look forward to age succeeding age or century century. To him the whole period between the first and the second coming of Christ is but "a little time," and whatever is to happen in it "must shortly come to pass." In truth he can hardly be said to deal with the lapse of time at all. He deals with the essential characteristics of the Divine government in time, whether it be long or short. Shall the revolving years be in our sense short, these characteristics will nevertheless come forth with a clearness that shall leave man without excuse. Shall they be in our sense long, the unfolding of God's eternal plan will only be again and again made manifest. He with whom we have to do is without beginning of days or end of years, theI am, unchangeable both in the attributes of His own nature, and in the execution of His purposes for the world's redemption. Let us cast our eyes along the centuries that have passed away since Jesus died and rose again. They are full of one great lesson. At every point at which we pause we see the Son of God going forth conquering and to conquer. We see the world struggling against His righteousness, refusing to submit to it, and dooming itself in consequence to every form of woe. We see the children of God following a crucified Redeemer, but preserved, sustained, animated, their cross, like His, their crown. Finally, as we realize moreand more deeply what is going on around us, we feel that we are in the midst of a great earthquake, that the sun and the moon have become black, and that the stars of heaven are falling to the earth; yet by the eye of faith we pierce the darkness, and where are all our adversaries? Where are the kings and the potentates, the rich and the powerfulof the earth, of an ungodly and persecuting world? They have hid themselves in the caves and in the rocks of the mountains; and we hear them say to the mountains and to the rocks, "Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of their wrath is come; and who is able to stand?"

With the beginning of chap. vii. we might expect the seventh Seal to be opened; but it is the manner of the apocalyptic writer, before any final or particularly critical manifestation of the wrath of God, to present us with visions of consolation, so that we may enter into the thickest darkness, even into the valley of the shadow of death, without alarm. We have already met with this in chaps. iv. and v. We shall meet with it again. Meanwhile it is here illustrated:—

After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree. And I saw another angel ascend from the sun-rising, having the seal of the living God: and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads. And I heard the number of them which were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel. Of the tribe of Judah were sealed twelve thousand; of the tribe of Reuben, twelve thousand; of the tribe of Gad, twelve thousand; of the tribe of Asher, twelve thousand; of the tribe of Naphtali, twelve thousand; of the tribe of Manasseh, twelve thousand; of the tribe of Simeon, twelve thousand;of the tribe of Levi, twelve thousand; of the tribe of Issachar, twelve thousand; of the tribe of Zebulun, twelve thousand; of the tribe of Joseph, twelve thousand; of the tribe of Benjamin were sealed twelve thousand (vii. 1-8).

Although various important questions, which we shall have to notice, arise in connexion with this vision, there never has been, as there scarcely can be, any doubt as to its general meaning. In its main features it is taken from the language of Ezekiel, when that prophet foretold the approaching destruction of Jerusalem: "He cried also with a loud voice in mine ears, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with fine linen, with a writer's inkhorn by his side.... And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.... And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as Thou hast commanded me."[169]Preservation of the faithful in the midst of judgment on the wicked is the theme of the Old Testament vision, and in like manner it is the theme of this vision of St. John. Thewindsare the symbols of judgment; and, being in numberfourand held byfour angels standing at the four corners of the earth, they indicate that the judgment when inflicted will be universal. There is no place to which the ungodly can escape,none where they shall not be overtaken by the wrath of God. "He that fleeth of them," says the Almighty by His prophet, "shall not flee away, and he that escapeth of them shall not be delivered. Though they dig into hell, thence shall Mine hand take them; though they climb up to heaven, thence will I bring them down: and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from My sight in the bottom of the sea, thence will I command the serpent, and he shall bite them."[170]

In the midst of all this the safety of the righteous is secured, and that in a way, as compared with the way of the Old Testament, proportionate to the superior greatness of their privileges. They are marked as God's, not by a man out of the city, but by anangel ascending from the sun-rising, the quarter whence proceeds that light of day which gilds the loftiest mountain-tops and penetrates into the darkest recesses of the valleys. This angel, with hisgreat voice, is probably the Lord Himself appearing by His angel. The mark impressed upon the righteous is more than a mere mark: it is aseal—a seal similar to that with which Christ was "sealed;"[171]the seal which in the Song of Songs the bride desires as the token of the Bridegroom's love to her alone: "Set me as a seal upon Thine heart, as a seal upon Thine arm;"[172]the seal which expresses the thought, "The Lord knoweth them that are His."[173]Finally, this seal is impressedon the forehead, on that part of the body on which the high-priest of Israel wore the golden plate, with its inscription, "Holiness to the Lord." Such a seal,manifest to the eyes of all, was a witness to all that they who bore it were acknowledged by the Redeemer before all, even before His Father and the holy angels.[174]

When we turn to the numbers sealed, every reader who reflects for a moment will allow that they must be symbolically, and not literally, understood. Twelve thousand out of each of twelve tribes, in alla hundred and forty and four thousand, bears upon its face the stamp of symbolism. It is more difficult to answer the question, Who are they? Are they Jewish Christians, or are they the whole multitude of God's faithful people belonging to the Church universal, but indicated by a figure taken from Judaism?

The question now asked is of greater than ordinary importance, for upon the answer given to it largely depends the solution of the problem whether the author of the fourth Gospel and the author of the Apocalypse are the same. If the first vision of the chapter relating to those sealed out of the tribes of Israel speak only of Jewish Christians, and the second vision, beginning at ver. 9, of "the great multitude which no man could number," speak of Gentile Christians, it will follow that the writer exhibits a particularistic tendency altogether at variance with the universalism of the author of the fourth Gospel. Gentile Christians will be, as they have been called, an "appendix" to the Jewish-Christian Church; and the followers of Jesus will fail to constitute one flock all the members of which are equal in the sight of God, occupy the same position, and enjoy the same privileges. The first impression produced by the vision of the sealed is undoubtedly that it refers to Jewish Christians, and to them alone.Many considerations, however, lead to the wider conclusion that, under a Jewish figure, they include all the followers of Christ, or the universal Church. Some of these at least ought to be noticed.

1. We have not yet found, and we shall not find in any later part of the Apocalypse, a distinction drawn between Jewish and Gentile Christians. To the eye of the Seer, the Church of the Lord Jesus Christ is one. There is in it neither Jew nor Greek, barbarian, Scythian, bond, nor free. He recognises in it in its collective capacity the Body of Christ, all the members of which occupy the same relation to their Lord, and stand equally in grace. He knows indeed of a distinction between the Jewish Church, which waited for the coming of the Lord, and the Christian Church, which rejoiced in Him as come; but he knows also that when Jesus did come the privileges of the latter were bestowed upon those in the former who had looked onward to Christ's day, and that they were arrayed in the same "white robe." Under all the six Seals, accordingly, embracing the whole period of the Gospel dispensation, there is not a single word to suggest the thought that the Christian Church is divided into two parts. The struggle, the preservation, and the victory belong equally to all. A similar remark may be made on the epistles to the seven churches, which unquestionably contain a representation of that Church the fortunes of which are to be afterwards described. In these epistles Christ walks equally in the midst of every part of it; and promises are made, not in one form to one member and in another to another, but always in precisely the same terms to "him that overcometh." It would be out of keeping with this were we now, when a similar topic of preservation is on hand, to beintroduced to a Jewish-Christian as distinguished from a Gentile-Christian Church.

2. It is the custom of the Seer to heighten and spiritualize all Jewish names. The Temple, the Tabernacle, the Altar, Mount Zion, and Jerusalem are to him the embodiments of ideas deeper than those literally conveyed by them. Analogy therefore might suggest that this also would be the case with the word "Israel." Nay, it would even be the more natural so to use that word, because it is so often used in the same spiritual sense in other parts of the New Testament: "But they are not all Israel which are of Israel;" "And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God."[175]Nor need we be startled by that employment of the wordtribes, which may seem to give more precision to the idea that Jewish Christians are designated by the term, for St. John, in his peculiar way of looking at men, beheld "tribes" not only among the Jews, but among all nations: "And all the tribes of the earth shall mourn over Him."[176]In chap. xxi. 12, too, the "twelve tribes" plainly include all believers.

3. The enumeration of the tribes of Israel given in these verses is different from any other enumeration of the kind contained in Scripture. Thus the tribe of Dan is omitted; and, contrary to the practice of at least the later books of the Old Testament, that of Levi is inserted; while Joseph also is substituted for Ephraim: and the order in which the twelve are given has elsewhere no parallel. Points such as these may appear trifling, but they are not without importance. No student of the Apocalypse will imagine that they areaccidental or undesigned. He may not be able to satisfy either himself or others as to the grounds upon which St. John proceeded, but that there were grounds sufficient to the Apostle himself for what he did he will not for a moment doubt. One thing may, however, be said. If the changes can be explained at all, it must be by considerations springing out of the heart of the Christian community, and not out of any suggested by the relations of the tribes of Judaism to one another. Levi may thus be inserted, instead of standing apart as formerly, because in Christ Jesus there was no priestly tribe: all Christians were priests; Dan may be omitted because that tribe had chosen the serpent as its emblem, and St. John not only felt with peculiar power the direct antagonism to Christ of "the old serpent the devil,"[177]but had been accustomed to see in the traitor Judas, who had been expelled from the apostolic band, and for whom another apostle had been substituted, the very impersonation or incarnation of Satan[178]; Ephraim also may have been replaced by Joseph because of its enmity to Judah, the tribe out of which Jesus sprang; while Judah, the fourth son of Jacob, may head the list because it was the tribe in which Christ was born.

4. Some of the expressions of the passage are inconsistent with the limitation of the sealed to any special class of Christians. Why, for example, should the holding back of the winds be universal? Would it not have been enough to restrain the winds that blew on Jewish Christians, and not the winds of the whole earth? And again, why do we meet with language of so general a character as that of ver. 3:"till we shall have sealed the servants of our God"? This designation "servants" seems to include the whole number, and not some only, of God's children.

5. If God's servants from among the Gentiles are not now sealed, the Apocalypse mentions no other occasion when they were so. It is true that, according to the ordinary interpretation of the next vision, they are admitted to the happiness of heaven; but we may well ask whether, if the sealing be the emblem of preservation amidst worldly troubles, they ought not also, at one time or another, to have been sealed on earth.

6. The sealed are marked upon theirforeheads, and in chap. xxii. 4 all believers are marked in a similar way.

7. We shall meet again this number of a hundred and forty-four thousand in chap. xiv.; and, while it can hardly be doubted that the same persons are on both occasions included in it, it will be seen that there at least the whole number of the redeemed is meant.

8. It is worthy of notice that the contrasts of the Apocalypse lead directly to a similar conclusion. St. John always sees light and darkness standing over against each other, and exhibiting themselves in a correspondence which, extending even to minute details, aids the task of the interpreter. Now in many passages of this book we find Satan not only marking his followers, but, precisely as here, marking them upon the "forehead;"[179]and it is impossible to resist the conclusion that the one marking is the antithesis of the other. But this mark is imprinted by Satan uponallhis followers, and the inference is legitimate that the seal of the living God is in like manner imprinted uponallthe followers of Jesus.

9. One more reason may be assigned for this conclusion. If ver. 4, with its "hundred and forty and four thousand out of every tribe of the children of Israel," is to be understood of Jewish Christians alone, the contrast between it and ver. 9, with its "great multitude, which no man can number, out of every nation, and of all tribes, and peoples, and tongues," makes it necessary to understand the latter of Gentile Christians alone. It will not do to say that the comprehensive enumeration of this verse may include Jewish as well as Gentile Christians. Placed over against the very definite statement of ver. 4, it can only, according to the style of the Apocalypse, be referred to persons who have come out of the heathen world in the fourfold conception of its parts. Now, whatever may be the precise interpretation of the second vision of the chapter, it is undeniable that it unfolds a higher stage of privilege and glory than the first. It will thus follow on the supposition now combated that at the very instant when the Apostle is said to be placing Gentile Christians in a position of inferiority to Jewish Christians, and when he is treating the one as simply an "appendix" to the other, he speaks of them as the inheritors of a far greater "weight of glory." St. John could not be thus inconsistent with himself.

The conclusion from all that has been said, is plain. The vision of the sealing does not apply to Jewish Christians only, but to the universal Church. When the judgments of God are abroad in the world, all the disciples of Christ are sealed for preservation against them.

Notwithstanding what has been said, the reader may still find it difficult to conceive that two pictures of thesame multitude should be presented to us drawn on such entirely different lines. What is the meaning of it? he may exclaim. What is the Seer's motive in doing so? The explanation is not difficult. An attentive examination of the structural principles marking the writings of St. John will show that they are distinguished by a tendency to set forth the same object in two different lights, the latter of which is climactic to the former, as well as, for the most part at least, taken from a different sphere. The writer is not satisfied with a single utterance of what he desires to impress upon his readers. After he has uttered it for the first time, he brings it again before him, works upon it, enlarges it, deepens it, sets it forth with stronger and more vivid colouring. The fundamental idea is the same on both occasions; but on the second it is the centre of a circle of wider circumference, and it is uttered in a more impressive manner. Want of space will not permit the illustration of this by an appeal either to the nature of Hebrew thought in general, or to the other writings of the New Testament which owe their authorship to St. John. It must be enough to say that the fourth Gospel bears deep and important traces of this characteristic, and that difficult passages in it not otherwise explicable seem to be solved by its application.[180]The main point to be kept in view is that the principle in question may be traced on many different occasions both in the fourth Gospel and in the Apocalypse. One of these has indeed already come under our notice in the case of the "golden candlesticks" and of the "stars" in Chapter I. of this book. The two figures relate to the same object, but thesecond is climactic to the first, and it is taken from a larger field. The same principle meets us here. The second vision of chap. vii. is climactic to the first, and the field from which it is drawn is larger. The analogy, however, not of the golden candlesticks and of the stars only, but of many other passages of a similar kind, warrants the inference that both the visions relate to the same thing, although the aspect in which it is looked at is in each case different. Any difficulty therefore at first presented by the double picture disappears; while the peculiarity of structure exhibited not only helps to lead us to a Johannine authorship, but tends powerfully to establish the correctness of the interpretation now adopted.

We are thus entitled to conclude that the hundred and forty-four thousand of this first consolatory vision represent not Jewish Christians only, but the whole Church of God, and that the number used is intended to represent completeness: not one member of the true Church is lost.[181]Twelve, a sacred number, the number of the patriarchs, of the tribes of Israel, and of the Apostles of Jesus, is first multiplied by itself, and then by a thousand, the sign of the heavenly in contrast with the earthly. A hundred and forty and four thousand is the result.

It need only further be observed—and the observation will help to confirm what has been said—that St. John did not himself count the number of the sealed. Heheard the number of them(ver. 4). Already they were "a multitude which nomancould number" (ver. 9). But He who telleth the innumerable stars that sparkle in the midnight sky, and who "bringeth out their hostby number,"[182]could number them. He it was who communicated the number to the Seer.

The second vision of the chapter follows:—

After these things I saw, and, behold, a great multitude, which no man could number, out of every nation, and of all tribes, and peoples, and tongues, standing before the throne, and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying, Salvation unto our God which sitteth on the throne, and unto the Lamb. And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. And one of the elders answered, saying unto me, These which are arrayed in the white robes, who are they, and whence came they? And I said unto him, My lord, thou knowest. And he said to me, These are they which came out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and they serve Him day and night in His temple: and He that sitteth on the throne shall spread His tabernacle over them. They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb which is in the midst of the throne shall be their Shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes (vii. 9-17).

Upon the magnificence and beauty of this description it is not only unnecessary, it would be a mistake, to dwell. Words of man would only mar the sublimity and pathos of the spectacle. Neither is it desirable to look at each expression of the passage in itself. These expressions are better considered as a whole. One point indeed ought to be carefully kept in view: that thepalmsspoken of in ver. 9 as in thehandsof the happy multitude are not the palms of victory in any earthly contest, but the palms of the Feast of Tabernacles, andthat upon the thought of that feast the scene is moulded.

The Feast of Tabernacles, it will be remembered, was at once the last, the highest, and the most joyful of the festivals of the Jewish year. It fell in the month of October, when the harvest not only of grain, but of wine and oil, had been gathered in, and when, therefore, all the labours of the year were past. It was preceded, too, by the great Day of Atonement, the ceremonial of which gathered together all the sacrificial acts of the previous months, beheld the sins of the people, from their highest to their lowest, carried away into the wilderness, and brought with it the blessing of God from that innermost recess of the sanctuary which was lightened by the special glory of His presence, and into which the high-priest even was permitted to enter upon that day alone. The feelings awakened in Israel at the time were of the most triumphant kind. They returned in thought to the independent life which their fathers, delivered from the bondage of Egypt, led in the wilderness; and, the better to realize this, they left their ordinary dwellings and took up their abode for the days of the feast in booths, which they erected in the streets or on the flat roofs of their houses. These booths were made of branches of their most prized, most fruit-bearing, and most umbrageous trees; and beneath them they raised their psalms of thanksgiving to Him who had delivered them as a bird out of the snare of the fowler. Even this was not all, for we know that in the later period of their history the Jews connected the Feast of Tabernacles with the brightest anticipations of the future as well as with the most joyful memories of the past. They beheld in it the promise of the Spirit, the great gift of the approachingMessianic age; and, that they might give full expression to this, they sent on the eighth, or great, day of the feast, a priest to the pool of Siloam with a golden urn, that he might fill it from the pool, and, bringing it up to the Temple, might pour it on the altar. This is the part of the ceremonial alluded to in John vii. 37-39, and during it the joy of the people reached its highest point. They surrounded the priest in crowds as he brought up the water from the pool, waved theirlulabs—small branches of palm trees, the "palms" of ver. 9—and made the courts of the Temple re-echo with their song, "With joy shall ye draw water out of wells of salvation."[183]At night the great illumination of the Temple followed, that to which our Lord most probably alludes when, immediately after the Feast of Tabernacles spoken of in chap. viii. of the fourth Gospel, He exclaims, "I am the Light of the world: he that followeth Me shall not walk in the darkness, but shall have the light of life."[184]

Such was the scene the main particulars of which are here made use of by the apocalyptic Seer to set before us the triumphant and glorious condition of the Church when, after all her members have been sealed, they are admitted to the full enjoyment of the blessings of God's covenant, and when, washed in the blood of the Lamb and clothed with His righteousness, they keep their Feast of Tabernacles.

A most important and interesting question connected with this vision has still to be answered. It may be first asked in the words of Isaac Williams. "It is whether all this description is of the Church in heaven or on earth." The same writer has answered hisquestion by saying, "The fact is that, like the expression 'the kingdom of heaven,' and many others of the same kind, it applies to both, and it is doubtless intended to do so—in fulness hereafter, but even here in part."[185]The answer thus given is no doubt correct when the question is asked in the particular form to which it is a reply. Yet we have still to ask whether, granting it to be so, theprimaryreference of the vision is to the Church of Christ during her present pilgrimage or after that pilgrimage has been completed, and she has entered on her eternal rest. To the question so put, the reply usually given is that the Seer has the latter aspect of the Church in view. The redeemed are sealed onearth; they bear their "palms," and rejoice with the joy afterwards spoken of, inheaven. Much in the passage may seem to justify this conclusion. But a recent writer on the subject has adduced such powerful considerations in favour of the former view, that it will be proper to examine them.[186]

Appeal is first made to Matt. xxiv. 13, a passage throwing no light upon the point. It is otherwise with many prophecies of the Old Testament next referred to, which describe the coming dispensation of the Gospel: "They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them;" "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces;" "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and tokeep the Feast of Tabernacles."[187]To passages such as these have to be added the promises of our Lord as to fountains of living waters even now opened to the believer, that he may drink and never thirst again: "Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a springing fountain of water, unto eternal life;" "Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water."[188]St. John, too, it is urged, teaches us to look for a Tabernacle Feast on earth[189]; while at the same time throughout all his writings eternal life is set before us as a present possession. Nor is this the case only in the writings of St. John. In the Epistle to the Hebrews we meet the same line of thought: "Ye are come" (not Ye shall come) "unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and Church of the first-born, who are enrolled in heaven."[190]Influenced by these considerations, the writer to whom we have referred is led, "though not without some hesitation," to conclude that the vision of the palm-bearing multitude is to be understood of the Church on earth, and not of the Church in heaven.

The conclusion may be accepted without the "hesitation." The colours on the canvas may indeed at first appear too bright for any condition of things on thisside the grave. But they are not more bright than those employed in the description of the new Jerusalem in chap. xxi.; and, when we come to the exposition of that chapter, we shall find positive proof in the language of the Seer that he looks upon that city as one already come down from heaven and established among men. Not a few of its most glowing traits are even precisely the same as those that we meet in the corresponding vision of this chapter: "And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His peoples, and God Himself shall be with them, and be their God; and He shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away."[191]If words like these may be justly applied, as we have yet to see that they may and must be, to one aspect of the Church on earth, there is certainly nothing to hinder their application to the same Church now. The truth is that in both cases the description is ideal, and that not less so than the description of the terrors of the worldly at the opening of the sixth Seal. Nor indeed shall we understand any part of the Apocalypse unless we recognise the fact that everything with which it is concerned is raised to an ideal standard. Reward and punishment, righteousness and sin, the martyrdoms of the Church and the fate of her oppressors, are all set before us in an ideal light. The Seer moves in the midst of conceptions which are fundamental, ultimate, and eternal. The "broken lights" which partially illuminate our progress in this world are to himabsorbed in "the true Light." The clouds and darkness which obscure our path gather themselves together to his eyes in "the darkness" with which the light has to contend. Descriptions, accordingly, applicable in their fulness to the Church only after the glory of her Lord is manifested, apply also to her now, when she is thought of as living the life that is hid with Christ in God, the life of her exalted and glorified Redeemer. For this conception the colours of the picture before us are not too bright.[192]

The relation in which the two visions of this chapter stand to one another may now be obvious. Although the persons referred to are in both the same, they do not in both occupy the same position. In the first they are only sealed, and through that sealing they are safe. Their Lord has taken them under His protection; and, whatever troubles or perils may beset them, no one shall pluck them out of His hand. In the second they are more than safe. They have peace, and joy, and triumph, their every want supplied, their every sorrow healed. Death itself is swallowed up in victory, and every tear is wiped from every eye.

Thus also may we determine the period to which both the sealing of believers and their subsequent enjoyment of heavenly blessing belong. In neither vision are we introduced to any special era of Christian history. St. John has in view neither the Christians of his own day alone, nor those of any later time. As we found that each of the first six Seals embraced the whole Gospel age, so also is it with these consolatory visions. We are to dwell upon thethoughtrather than thetimeof preservation and of bliss. TheChurch of Christ never ceases to follow in the footsteps of her Lord. Like Him, when faithful to her high commission, she never ceases to bear the cross. The unredeemed world must always be her enemy; and in it she must always have tribulation. But not less continuous is her joy. We judge wrongly when we think that the Man of sorrows was never joyful. He spoke of "My peace," "My joy."[193]In one of His moments of deepest feeling we are told that He "rejoiced in spirit."[194]Outwardly the world troubled Him; and huge billows, raised by its tempestuous winds, swept across the surface of His soul. Beneath, the unfathomed depths were calm. In communion with His Father in heaven, in the thought of the great work which He was carrying to its completion, and in the prospect of the glory that awaited Him, He could rejoice in the midst of sorrow. So also with the members of His Body. They bear about with them a secret joy which, like their new name, no man knoweth saving he that receiveth it. As the friend of the bridegroom who standeth and heareth him rejoices greatly because of the bridegroom's voice, so their joy is fulfilled.[195]Nor does it ever cease to be theirs while their Lord is with them; and unless they grieve Him "lo, He is always with them, even unto the consummation of the age."[196]The two visions, therefore, of the sealing and of the palm-bearing multitude embrace the whole Christian dispensation within their scope, and express ideas which belong to the condition of the believer in all places and at all times.

THE FIRST SIX TRUMPETS.

Rev.viii., ix.

The two consolatory visions of chap. vii. have closed, and the Seer returns to that opening of the seven Seals which had been interrupted in order that these two visions might be interposed.

Six Seals had been opened in chap. vi.; the opening of the seventh follows:—

And when He opened the seventh seal, there followed silence in heaven about the space of half an hour. And I saw the seven angels which stand before God; and there were given unto them seven trumpets. And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should give it unto the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound (viii. 1-6).

Before looking at the particulars of this Seal, we have to determine the relation in which it stands to the Seals of chap. vi. as well as to the visions following it. Is it as isolated, as independent, as those that have come before it; and are its contents exhausted by the first six verses of the chapter? or does it occupysuch a position of its own that we are to regard the following visions as developed out of it? And if the latter be the case, how far does the development extend?

In answering these questions, it can hardly be denied that if we are to look upon the seventh Seal as standing independent and alone, its contents have not the significance which we seem entitled to expect. It is the last Seal of its own series; and when we turn to the last member of the Trumpet series at chap. xi. 15, or of the Bowl series at chap. xvi. 17, we find them marked, not by less, but by much greater, force than had belonged in either case to the six preceding members. The seventh Trumpet and the seventh Bowl sum up and concentrate the contents of their predecessors. In the one the judgments of God represented by the Trumpets, in the other those represented by the Bowls, culminate in their sharpest expression and their most tremendous potency. There is nothing of that kind in the seventh Seal if it terminates with the preparation of the Trumpet angels to sound; and the analogy of the Apocalypse therefore, an analogy supplying in a book so symmetrically constructed an argument of greater than ordinary weight, is against that supposition.

Again, the larger portion of the first six verses of this chapter does not suggest the contents of the Seal. Rather would it seem as if these contents were confined to the "silence" spoken of in ver. 1, and as if what follows from ver. 2 to ver. 6 were to be regarded as no part of the Seal itself, but simply as introductory to the Trumpet visions. Everything said bears upon it the marks of preparation for what is to come, and we are not permitted to rest in what is passing as if it were a final and conclusive scene in the great spectacle presented to the Seer.

For these reasons the view often entertained that the visions to which we proceed are developed out of the seventh Seal may be regarded as correct.

If so, how far does the development extend? The answer invariably given to this question is, To the end of the Trumpets. But the answer is not satisfactory. The general symmetry of the Apocalypse militates against it. There is then no correspondence between thelastTrumpet and thelastSeal, nothing to suggest the thought of a development of the Bowls out of the seventh Trumpet in a manner corresponding to the development of the Trumpets out of the seventh Seal. In these circumstances the only probable conclusion is thatboththe Bowls and the Trumpets are developed out of the seventh Seal, and that that development does not close until we reach the end of chap. xvi.

If what has now been said be correct, it will throw important light upon the relation of the Seals to the two series of the Trumpets and the Bowls taken together; while, at the same time, it will lend us valuable aid in the interpretation of all the three series.

Returning to the words before us, it is said that, at the opening of the seventh Seal,there followed silence in heaven about the space of half an hour. This silence may perhaps include a cessation even of the songs which rise before the throne of God from that redeemed creation the voice of whose praise rests not either day or night.[197]Yet it is not necessary to think so. The probability rather is that it arises from a cessation only of the "lightnings and voices and thunders" which at chap. iv. 5 proceed out of the throne, and which are resumed at ver. 5 of the present chapter, when thefire of the altar is cast from the angel's censer upon the earth. A brief suspension of judgment is thereby indicated, a pause by and during which the Almighty would call attention to the manifestations of His wrath about to follow. The exact duration of this silence, "about the space of half an hour," has never been satisfactorily explained; and the general analogy of St. John's language condemns the idea of a literal interpretation. We shall perhaps be more in accordance with the spirit in which the Revelation is written if we consider—(1) that in that book the half of anything suggests, not so much an actual half, as a broken and interrupted whole,—-five a broken ten, six a broken twelve, three and a half a broken seven; (2) that in the Gospel of St. John we find on more than one occasion mention made of an "hour" by which at one time the actions, at another the sufferings, of Jesus are determined: "Woman, what have I to do with thee? Mine hour is not yet come;" "Father, save Me from this hour: but for this cause came I unto this hour."[198]The "hour" of Jesus is thus to St. John the moment at which action, having been first resolved on by the Father, is taken by the Son; and a "half-hour" may simply denote that the course of events has been interrupted, and that the instant for renewed judgment has been delayed. Such an interpretation will also be in close correspondence with the verses following, as well as with what we have seen to be the probable meaning of the "silence" of ver. 1. Preparation for action, rather than action, marks as yet the opening of the seventh Seal.

That preparation is next described.

St. John sawseven trumpetsgiven tothe seven angels which stand before God. In whatever other respects these seven angels are to be distinguished from the hosts of angels which surround the throne, the commission now given shows that they are angels of a more exalted order and a more irresistible power. They are in fact the expression of the Divine Judge of men, or rather of the mode in which He chooses by judgment to express Himself. We are not even required to think of them as numerically seven, for seven in its sacred meaning is the number of unity, though of unity in the variety as well as the combination of its agencies. The "seven Spirits of God" are His one Spirit; the "seven churches," His one Church; the "seven horns" and "seven eyes" of the Lamb, His one powerful might and His one penetrating glance. In like manner the seven Seals, the seven Trumpets, and the seven Bowls embody the thought of many judgments which are yet in reality one. Thus also the angels here are seven, not because literally so, but because that number brings out the varied forms as well as the essential oneness of the action of Him to whom the Father has given "authority to execute judgment, because He is a Son of man."[199]

As yet the seven trumpets have only been given to the seven angels. More has to pass before they put them to their lips and sound. Another angel is seen whocame and stood over the altar, having a golden censerin his hand. At the opening of the fifth Seal we read of an "altar" which it was impossible not to identify with the great brazen altar, the altar of burnt-offering, in the outer court of the sanctuary. Such identificationis not so obvious here; and perhaps a majority of commentators agree in thinking that the altar now spoken of is rather the golden or incense altar which had its place within the Tabernacle, immediately in front of the second veil. To this altar the priest on ordinary occasions, and more particularly the high-priest on the great Day of Atonement, brought a censer with burning frankincense, that the smoke of the incense, as it rose into the air, might be a symbol to the congregation of Israel that its prayers, offered according to the Divine will, ascended as a sweet savour to God. It is possible that this may be the altar meant; yet the probabilities of the case rather lead to the supposition that allusion is made to the altar of sacrifice in the Tabernacle court; for (1) when the Seer speaks here and again in ver. 5 of "the altar," and in ver. 3 of "the golden altar," he seems to distinguish between the two. (2) The wordsfire of the altarare in favour of the same conclusion. According to the ritual of the Law, it was from the brazen altar that fire was taken in order to kindle the incense,[200]while at the same time fire continually burned upon that altar, but not upon the altar within the Tabernacle. (3) The thought represented by the symbolism seems to be that the sufferings of the saints gave efficacy to their prayers, and drew down the answer of Him who says, "Call upon Me in the day of trouble, and I will answer thee, and thou shalt glorify Me."[201](4) The words of ver. 3,the prayers of all the saints, and the similar expression in ver. 4, remind us of the prayers of the fifth Seal, now swelled by the prayers of those New Testament saints who have been added to "the blessed fellowship" of theOld Testament martyrs. These prayers, it will be remembered, rose from beneath the altar of burnt-offering; and it is natural to think that the same altar is again alluded to in order to bring out the idea of a similar martyrdom. What we see, therefore, is an angel taking the prayers and adding to them much incense, so that we may behold them as they ascend up before God and receive His answer.

Further, it ought to be observed that the prayers referred to are for judgment upon sin. There is nothing to justify the supposition that they are partly for judgment upon, partly for mercy to, a sinful world. They are simply another form of the cry, "How long, O Master, the holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?"[202]They are a cry that God will vindicate the cause of righteousness.[203]

The cry is heard, for the angel takes of the fire of the altar on which the saints had been sacrificed as an offering to God, and casts it into the earth, that it may consume the sin by which it had been kindled. Thelex talionisagain starts to view; not merely punishment, but retribution, the heaviest of all retribution, because it is accompanied by a convicted conscience, retribution in kind.

Everything is now ready for judgment, andthe seven angels which had the seven trumpets prepare themselves to sound:—

And the first sounded, and there followed hail and fire mingled with blood, and they were cast into the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up (viii. 7).

To think, in interpreting these words, of a literal burning up of a third part of the "earth," of the "trees," and of the "green grass," would lead us astray. Comparing the first Trumpet with those that follow, we have simply a general description of judgment as it affects thelandin contradistinction to the sea, the rivers and fountains of water, and the heavenly bodies by which the earth is lighted. The punishment is drawn down by a guilty world upon itself when it rises in opposition to Him who at first prepared the land for the abode of men, planted it with trees pleasant to the eye, cast over it its mantle of green, and pronounced it to be very good. Of every tree of the garden, except the tree of the knowledge of good and evil, might our first parents eat; while grass covered the earth for their cattle, and herb for their service. All nature was to minister to the wants of man, and in cultivating the garden and the field he was to find light and happy labour. But sin came in. Thorns and thistles sprang up on every side. Labour became a burden, and the fruitful field was changed into a wilderness which could only be subdued by constant, patient, and often-disappointed toil. This is the thought—a thought often dwelt upon by the prophets of the Old Testament—that is present to the Seer's mind.

One of the plagues of Egypt, however, may also be in his eye. When the Almighty would deliver His people from that land of their captivity, "He sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous.... And the hail smote throughout all the land of Egypt all that was in the field, bothman and beast; and the hail smote every herb of the field, and broke every tree of the field."[204]That plague the Seer has in his mind; but he is not content to use its traits alone, terrible as they were. The sin of a guilty world in refusing to listen to Him who speaks from heaven is greater than was the sin of those who refused Him that spake on earth, and their punishment must be in proportion to their sin. Hence the plague of Egypt is magnified. We read, not of hail and fire only, but ofhail and fire mingled with(or ratherin)blood, so that the blood is the outward and visible covering of the hail and of the fire. In addition to this, we have the herbs and trees of the field, not merely smitten and broken, but utterly consumed by fire. What is meant by the "third part" of the earth and its products being attacked it is difficult to say. The probability is that, as a whole consists of three parts, partial destruction only is intended, yet not destruction of a third part of the earth, leaving two-thirds untouched; but a third part of the earth and of its produce is everywhere consumed.

The second Trumpet is now blown:—

And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed (viii. 8, 9).

As the first Trumpet affected the land, so the second affectsthe sea; and the remarks already made upon the one destruction are for the most part applicable to the other. The figure of removing a mountain from its place and casting it into the sea was used by ourLord to express what beyond all else it was impossible to accomplish by mere human power: "Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done."[205]In so speaking, our Lord had followed the language of the prophets, who were accustomed to illustrate by the thought of the removal of mountains the greatest acts of Divine power: "What art thou, O great mountain? before Zerubbabel thou shalt become a plain;" "Therefore will we not fear, though the mountains be carried into the midst of the seas."[206]

Even the figure of a "burnt mountain" is not strange to the Old Testament, for the prophet Jeremiah thus denounces woe on Babylon: "Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth: and I will stretch out Mine hand upon thee, and roll thee down from the rocks, and make thee a burnt mountain."[207]

The plagues of Egypt, too, are again taken advantage of by the Seer, for in the first of these Moses "lifted up the rod, and smote the waters that were in the river; ... and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt."[208]Here, however, the plague is extended, embracing as it does not only the river of Egypt, but the sea, with all the ships that sail upon it, and all its fish. Again also, as before, the "third part" is not to be thought of as confined to oneregion of the ocean, while the remaining two-thirds are left untouched. It is to be sought everywhere over the whole compass of the deep.

The third Trumpet is now blown:—

And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters; and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter (viii. 10, 11).

The third Trumpet is to be understood upon the same principles and in the same general sense as the two preceding Trumpets. The figures are again such as meet us in the Old Testament, though they are used by the Seer in his own free and independent way. Thus the prophet Isaiah, addressing Babylon in his magnificent description of her fall, exclaims, "How art thou fallen from heaven, O Lucifer, son of the morning!"[209]and thus also the prophet Jeremiah denounces judgment upon rebellious Israel: "Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink."[210]The bitter waters of Marah also lived in the recollections of Israel as the first, and not the least terrible, punishment of the murmuring of their fathers against Him who had brought them out into what seemed but a barren wilderness, instead of leaving them to quench their thirst by the sweet waters of the Nile.[211]Thus the waters which the world offers to its votaries are made bitter, so bitter that they become wormwood itself, the very essence of bitterness. Again the "third part" of them is thus visited, but this timewith a feature not previously mentioned: the destruction of human life,—many men died of the waters. Under the first Trumpet only inanimate nature was affected; under the second we rose to creatures that had life; under the third we rise to "many men." The climax ought to be noticed, as illustrating the style of the Apostle's thought and aiding us in the interpretation of his words. A similar climax may perhaps also be intended by the agents successively employed under these Trumpets: hail and fire, a great mountain burning, and a falling star.

The fourth Trumpet is now blown:—

And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner (viii. 12).

This Trumpet offers no contradiction to what was previously said,—that the first four members of the three series of Seals, of Trumpets, and of Bowls deal with the material rather than the spiritual side of man, with man as a denizen of this world rather than of the next.[212]The heavenly bodies are here viewed solely in their relation to earth and its inhabitants. As to the judgment, it rests, like those of the first and second Trumpets, upon the thought of the Egyptian plague of darkness: "And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness that may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: they saw not one another, neither rose anyfrom his place for three days: but all the children of Israel had lights in their dwellings."[213]The trait of the Egyptian plague alluded to in this last sentence is not mentioned here; and we have probably, therefore, no right to say that it was in the Seer's thoughts. Yet it is in a high degree probable that it was; and at all events his obvious reference to that plague may help to illustrate an important particular to be afterwards noticed,—that all the Trumpet judgments fall directly upon the world, and not the Church. As under the first three Trumpets, the third part of the light of sun, and moon, and stars is alone darkened.

The first four Trumpets have now been blown, and we reach the line of demarcation by which each series of judgments is divided into its groups of four and three. That line is drawn in the present instance with peculiar solemnity and force:—

And I saw, and I heard an eagle flying in mid-heaven, saying with a great voice, Woe, woe, woe, for them that dwell on the earth by reason of the other voices of the three angels who are yet to sound (viii. 13).

Attention ought to be paid to the fact that the cry uttered inmid-heaven, and thus penetrating to the most distant corners of the earth, proceeds from aneagle, and not, as in the Authorised Version, from an "angel;" and the eagle is certainly referred to for the purpose of adding fresh terror to the scene. If we would enter into the Seer's mind, we must think of it as the symbol of rapine and plunder. To him the prominent characteristic of that bird is not its majesty, but its swiftness, its strength, and its hasting to the prey.[214]

Thus ominously announced, the fifth Trumpet is now blown:—

And the fifth angel sounded, and I saw a star out of heaven fallen unto the earth: and there was given to him the key of the well of the abyss. And he opened the well of the abyss; and there went up a smoke out of the well, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the well. And out of the smoke came forth locusts upon the earth: and power was given them, as the scorpions of the earth have power. And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only such men as have not the seal of God on their foreheads. And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man. And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them. And the shapes of the locusts were like unto horses prepared for war, and upon their heads as it were crowns like unto gold, and their faces were as faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses rushing to war. And they have tails like unto scorpions, and stings: and in their tails is their power to hurt men five months. They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek tongue he hath the name Apollyon (ix. 1-11).

Such is the strange but dire picture of the judgment of the fifth Trumpet; and we have, as usual, in the first place, to look at the particulars contained in it. As in several previous instances, these are founded upon the plagues of Egypt and the language of the prophets. In both these sources how terrible does a locust plague appear! In Egypt—"And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lordbrought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt."[215]Darker even than this is the language of the prophet Joel. When he sees locusts sweeping across a land, he exclaims, "The land was as the garden of Eden before them, and behind them a desolate wilderness;"[216]and from their irresistible and destructive ravages he draws not a few traits of the dread events by which the coming of the day of the Lord shall be accompanied: "The appearance of them is as the appearance of horses; and as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.... They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks.... They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining."[217]

It is no doubt true that in the description before us the qualities of its locusts are preternaturally magnified, but that is only what we might expect, and it is in keeping with the mode in which other figures taken from the Old Testament are treated in this book. There is a probability, too, that each trait of the description had a distinct meaning to St. John, and that it represents some particular phase of the calamities he intended to depict. But it is hardly possible now to discover such meanings; and that the Seer had in view general evil as much at least as evil in certain specialformsis shown by the artificiality of structure marking the passage as a whole. For the description of the locusts is divided into three parts, the first general, the second special, the third the locust-king. The special characteristics of the insects, again, are seven in number: (1)upon their heads as it were crowns like unto gold; (2)and their faces were as faces of men; (3)and they had hair as the hair of women; (4)and their teeth were as the teeth of lions; (5)and they had breastplates, as it were breastplates of iron; (6)and the sound of their wings was as the sound of many chariots; (7)and they have tails like unto scorpions, and stings.

Whether the period offive months, during which these locusts are said to commit their ravages, is fixed on because the destruction caused by the natural insect lasts for that length of time, or for some other reason unknown to us, it is difficult to determine. There is a want of proof that a locust-plague generally continues for the number of months thus specified, and it is otherwise more in accordance with the style of the Apocalypse to regard that particular period of time as simply denoting that the judgment has definite limits.

One additional particular connected with the fifth Trumpet ought to be adverted to. It will be noticed that thewell of the abysswhence the plague proceeds is opened by astar fallen(not "falling")out of heaven, to whichthe key of the well was given. We have here one of those contrasts of St. John a due attention to which is of such importance to the interpreter. This "fallen star" is the contrast and counterpart of Him who is "the bright, the morning star," and who "has the keys of death and of Hades."[218]

At this point the sixth angel ought to sound; but we are now in the midst of the three last woes, and each is of so terrible an import that it deserves to be specially marked. Hence the words of the next verse:—

The first Woe is past; behold, there come yet two Woes hereafter (ix. 12).

This warning given, the sixth Trumpet is now blown:—

And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God, one saying to the sixth angel which had the trumpet, Loose the four angels which are bound at the great river Euphrates. And the four angels were loosed, which had been prepared for the hour, and day, and month, and year, that they should kill the third part of men. And the number of the armies of the horsemen was twice ten thousand times ten thousand; I heard the number of them. And thus I saw the horses in the vision, and them that sat on them, having breastplates as of fire, and of hyacinth, and of brimstone. By these three plagues was the third part of men killed, by the fire, and the smoke, and the brimstone, which proceeded out of their mouths. For the power of the horses is in their mouth, and in their tails: for their tails are like unto serpents, and with them they do hurt. And the rest of mankind which were not killed with these plagues repented not of the works of their hands, thatthey should not worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood: which can neither see, nor hear nor walk: and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts (ix. 13-21).

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