Chapter 7

antagonistic. Instead of "beasts," they should have been called "animals" or "living beings;" for even the phrase "living _creatures_" hardly covers or conveys the whole import of the Greek word. The position of these "four animals" is worthy of special notice:--"in the midst of the throne, and round about the throne." How can this be? Well, if the "seats" and the "elders" occupying them are "round about the throne," in a segment of a circle, as viewed by John, then it will be readily perceived that the "animals" seen from the same quarter would appear to him as occupying a space forming a smaller segment of a circle between the elders and the throne. Thus we have the relative positions, (_a_) the throne, (_b_) the "four animals" next to the throne, and lastly, (_c_) the "four and twenty elders." The places occupied by these several parties are pregnant with scriptural instruction, as may appear when we come to the latter part of ch. 6.

In the mean time, what do these "four animals" represent? Not the adorable Trinity, as some learned men have imagined; nor holy angels, as more learned men have supposed and laboured to prove. These "animals" are worshippers; (v. 8,) therefore they are not the Object of worship. They are culpably blind who mistake the creature for the Creator. (Rom. i. 25.) Other expositors have attempted, with greater plausibility, but no better success, to prove these animals to be symbolical of angels. For this purpose, reference has been made to Isaiah's vision of the _seraphims_, (ch. vi. 2,) and also to the "four living creatures" which appeared in vision to Ezekiel, (i. 5-10.) The identity of John's "animals" and Ezekiel's "living creatures" is argued especially from their number, "four," and their "faces" being the same. To the thoughtful and unbiased reader it is sufficient to reply,--that John's "animals" acknowledge themselves to have been _redeemed_ by the blood of the Lamb, (ch. v. 8, 9,) an expression which is inapplicable to angels. As the "four and twenty elders" and the "four animals" comprise the whole company of the _redeemed_, as distinguished from the higher and lower orders of God's worshippers, (ch. v. 8-14,) and as the "elders" represent the whole church, it would seem to be reasonable to suppose, that these "animals" are the symbols of the gospel ministry. And to this agree their functions as exercised in the farther developments of this book, as we shall see.

One plausible objection to this interpretation is grounded on the fact that their "faces" are the same as those of Ezekiel's angels,--"of an ox, or young calf, of a lion, of a man, and of an eagle." But each of the "cherubims" had "four faces" whereas these "animals" have but _one_ face each. Nor ought it to be thought incongruous that faithful ministers are represented as possessing some of the properties of holy angels, when we find them called by the same name: (ch. i. 20;) and also, when we find the Master directing them to imitate and emulate holy angels in their services. (Matt. vi. 10; Ps. ciii. 20, 21.) These "animals," emblematical of the gospel ministry, are in number "four," answerable to the universality of their mission into the four quarters of the earth,--"all the world." (Matt, xxviii. 19; Mark, xvi. 15.) So the "four winds," (ch. vii. 1,) mean all winds. As the "lion, which is the strongest among beasts, and turneth not away for any," is distinguished for courage and magnanimity; so, as a symbol, it represents a ministry of courageous and heroic spirit. Luther in continental, and Knox in insular Europe, may be named as displaying this prominent feature of ministerial character. The "calf" or young ox, symbolizes "patient continuance in well-doing" amidst trials, such as "cruel mockings," etc. The "face as a man" indicates sagacity, "Christian prudence," together with active sympathy. The "flying eagle" is emblematical of penetration and discrimination,--ability to teach others," from a spiritual insight into the divine character and purposes,--an experimental acquaintance with "the God of glory." All these properties are not to be supposed ordinarily in any one minister, but as distributed among the ministry at large,--"according to the measure of the gift of Christ,"--the Holy Spirit "dividing to every man severally as he will." (Eph. iv. 7; 1 Cor. xii. 11.) It may be remarked, that in some cases all these properties may be discerned in great measure in the same individual. In the gifts and grace of the apostle Paul, may be discovered the _boldness_ of the _lion_, the _patience_ of the _ox_, the _compassion_ of the _man_, and the _soaring flight_ of the _eagle_. Our covenant God endows his servants for the service to which he calls them, always making good the promise,--"As thy days, so shall thy strength be." The "six wings," of course, are expressive of the activity of the ministry,--"in season, out of season," emulating the heavenly seraphims in serving the same Lord. They were "full of eyes before, behind, within." They are to "take heed to themselves, and to the ministry which they have received in the Lord, that they fulfil it." (Col. iv. 17; 1 Tim. iv. 16.) They are to regard the operation of God's hand in providence, so as to "have understanding of the times, and know what Israel ought to do." (1 Chron. xii. 32.) They are to "try the spirits whether they are of God;" and "after the first and second admonition, to reject heretics." (Tit. iii. 10.) They are to "oversee the flock," (Acts xx. 28;) and to "watch for souls, as they that must give account" to the Master. (Heb. xiii. 17.) And we may say with Paul,--"Who is sufficient for these things?" Modern prelates, who arrogate to themselves the exclusive use of the Scriptural official name "BISHOP," generally manifest that they are _only bishops_, (_two-eyed_) and not the _many-eyed_ servants of Christ, symbolized by the "four animals" of our text, or the "overseeing _elders_" charged at Miletus by the apostle Paul. (Acts xx. 17.) "While these men slept, the enemy sowed tares."--In direct acts of worship, these "animals,"--the ministers, take the lead, answerable to another official name,--"guides, in things pertaining to God." (Heb. xiii. 7; [Greek] v. 1.) They are, as well expressed by another phrase, the "sworn expounders of God's word," and authoritative rulers in his house. Destitute of legislative power, which in ecclesiastical affairs pertains to Christ alone; they are the authorized administrators of all the laws by which his household is to be governed. (Heb. xiii. 7, 17.)--The language of adoration here is the same uttered by the seraphim. (Isa. vi. 3) The "holiness" of God is that adorable character which is most attractive to holy angels and redeemed sinners, being the principal feature of the divine image reflected by themselves. (Matt. xxv. 31; Jude 14; 1 John iii. 2.) The glorious Being seen by John, as sitting on a throne, is the same who was seen by Isaiah, (vi. 1;) and precisely in the same attitude; but called by different names. By Isaiah he is denominated "the Lord of Hosts,"--by John, "the Lord God Almighty." The context proves,--especially ch. v. 1; that John in vision contemplated God in the _person_ of the _Father_; whereas we are assured, in John xii. 41, that Isaiah saw him in the _person_ of the _Son_. Thus we may understand our Lord's words addressed to Philip, (John xiv. 9.) "He that hath seen me hath seen the father." (See Heb. i. 8; Col. i. 15.)

Led by the "four animals,"--the ministry of reconciliation; the "four and twenty elders," representing all the redeemed of mankind, "fall down before him that sat on the throne" in prostrate adoration of that glorious Being whose "eternal power and Godhead" are demonstrated in the volume of creation. We are thus taught that motives to acceptable worship of God are _primarily_ to be found in the _perfections_ of his _nature_ as our beneficent Creator,--perfections possessed by him in essential character, independently of all his works of creation and redemption. His "worthiness" of worship is inherent in himself, but outwardly manifested to intelligent creatures by the work of creation, of which he is the first Cause and the last End,--the efficient and final Cause. This doctrine, understood by the intellect and unbraced in the heart, would greatly tend to "hide pride from man." (Job xxxiii. 17.) Aside from the doctrine of the "cross," which is still counted "foolishness" by our modern self-styled "philosophers, psychologists and freethinkers;" there is enough here revealed of this eternal One to humble the "proud looks and haughty hearts" of these "enemies of the King." Without repentance, "he that made them will not have mercy on them; and he that formed them will show them no favour;" for notwithstanding their pride of superior intellect, he whose judgment is according to truth, has pronounced them a "people of no understanding." (Isa. xxvii. 11.) It is no disparagement to those in places of highest earthly dignity, as David; nor to the wisest of all men, as Solomon: to "cast their crowns before the throne" of this only universal Monarch; saying, "Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created;" "and let the whole earth be filled with his glory." (Ps. lxxii. 19.)