been a visible aperture in the sky," or with others that it is "an opening of the heavens," is not to give an explanation, but only to assert the same thing in other words. Taking it thus literally, as meaning only that there was an aperture in the empyrean, is to pass unnoticed the true signification.

A door literally is an entrance into a building or an apartment. Metaphorically, an open door signifies liberty, and opportunity to see or do particular things,-to take a new view,- -or to enter a new sphere of action. Thus Paul says, 1 Cor. 16: 9, "A great door and effectual is opened to me;" that is, a favorable opportunity is afforded to me. So also, 2 Cor. 2: 12, At Troas a door was opened to me by the Lord to preach the gospel. Col. 4: 3, 4.door of utterance. Christ said, I am the door,—that is, by him only can any come to God, and obtain salvation. Or, take the writer's own use of the term, 3: 8, Behold, I have set before thee an open door, that is, abundant opportunity to do good by diffusing the light and privileges of the gospel. Again, 3: 20, Behold, I stand at the door and knock, signifying that Christ seeks admission to the hearts of men. In none of these instances is the word door used in a literal sense.

The term heaven in the Apocalypse, commonly signifies the visible church, or the civil government, or both united. Thus, when the third angel sounded, there fell a great star from heaven; which is admitted to mean the defection of a distinguished teacher in the church from sound doctrine, followed with baleful consequences. At the opening of the seventh seal, there was silence in heaven for half an hour; which is interpreted to signify "that there would be peace in the church and the empire for a short period." In the verse under consideration, the term heaven is probably used in the same sense; and thus, “ a door opened in heaven," signifies that a prospective view was given to John of the coming events concerning the Christian church. An

opportunity was afforded him of looking at things which lay in futurity, pertaining to the kingdom of Christ. This explanation is immediately subjoined in the words addressed to him,-Come up hither, and I will show thee things which must be hereafter. No one doubts that the disclosures which were subsequently made relate to the Christian church. The opportunity and privilege of looking at those things which stretched far onward in futurity, viz.—the events of divine providence relating to the kingdom of Christ, was represented by a door opened in heaven.

A voice resembling the loud sound of a trumphet, called to the apostle to come as it were into the chamber of vision, and receive the disclosures which are recorded in this book. Under the Jewish economy the trumpet was an instrument used to announce something important to be done, and also to assemble the people to the feasts, &c. Such a voice in the instance before us, seems designed to impress the mind with the great importance of the things to be made known.

2. And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne.-This may be considered as an explanation of what is meant by the command, Come up hither. He was put into a trance,— a state of insensibility to surrounding objects, so that the mind was wholly occupied with things supernaturally presented to it. The senses were for the time rendered inactive, and objects and ideas were presented to the mind by direct revelation. I perceive no reason for supposing that the apostle was transported bodily or spiritually to heaven, for none of the things shown him transpired in heaven,— none of the objects were located in heaven.

And, behold, a throne was set in heaven. Is not this a direct contradiction of the remark just made? It un

doubtedly is so, if these representations are to be understood literally. Dr. Scott says with great propriety, “We ought not to suppose that the objects afterwards mentioned have a real existence in heaven; but they were visionary emblems, suited to give proper instructions to the apostle and his readers; and our chief business is to develop their meaning." This is the true statement of the matter, and it would have been happy indeed if he and other writers had invariably, from this verse to the end of the book, adhered to that principle. To awaken a common-sense train of thought, let me ask, Is there a real material throne in heaven, and is He, who in the eighth verse, is called the Lord God Almighty, seated upon it, like an earthly king? Is he not a pure Spirit, filling immensity, "whom no man hath seen, or can see?" Is it a real fact, that to look upon, he is like a jasper, and a sardine stone, and that there is a rainbow about his throne in appearance like an emerald? Such literalizing is in the highest degree absurd.

I understand this chapter to be a symbolic description of the Christian church, blessed with the abiding presence of God. The direct allusion undoubtedly is to the tabernacle and temple of the Jews, in each of which was a supernatural light over the mercy-seat, manifesting the divine presence as being ever with his people. John beheld mentally a throne, which is an emblem of governmental authority, and protection,-of ruling power. It was set in heaven, i. e., placed, established among his people in the Christian dispensation, as really, though not visibly, as in the former dispensation, agreeably to the promise, "I will be in the midst of them, and walk with them," or as Christ said, "I in them, and thou in me." The idea expressed is, that God's presence would be with his church permanently in all coming time, and that his authority and protection would be exercised over it and for its behoof. The being

who occupied the visionary throne is not named in this place, but is named in the adoration and praise subsequently given.

3. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.—The jasper stone was pellucid or clear, emblematic of rectitude, purity, holiness. The sardine stone was of a red color, emblematic of his justice, particularly as exercised in the punishment of his enemies. In this respect he is spoken of as a flame of fire, and a consuming fire." A rainbow surrounding the throne of a green color like that of the emerald, was a symbol of the covenant of mercy, and indicated that divine benevolence is ever exercised in conducting, guiding, and controlling the affairs of the church. See Ezek. 8: 1, 4. The sentiment of the verse is, that God exercises his perfections, and manifests them to intelligent beings in administering his government for the good of his church.

4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.-Around the throne were twenty-four other thrones, (thronoi) on which were as many elders sitting, clad in white, indicative of their moral excellence, and wearing crowns of gold, indicative of their authority, or rather of the supremacy and dominion of the church. The allusion probably is to the twenty-four courses of the priests who presided over and performed the rights of the ancient dispensation. Or, the allusion may be to the twelve patriarchs and the twelve apostles, as representative heads of the church under both dispensations. The church is built on the foundation of the apostles and prophets; and

believers are represented as being made both kings and priests to God. Under his government the church is to be made triumphant; as Daniel says, The saints shall take the kingdom and possess the kingdom forever and ever.

5. And out of the throne proceeded lightnings, and thunderings, and voices.-Lightnings and thunders are symbols of war and civil commotions,-voices of royal edicts and proclamations. The imagery is probably taken from what transpired at the giving of the law on Mount Sinai. The idea seems to be that God will shake and convulse nations, and execute upon them signal judgments in subserviency to the welfare of his church. His purposes, his law, his threatenings, shall be carried into effect whatever may oppose.

And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.-The seven lamps burning before the throne are explained to be the seven Spirits of God. As seven is a number of perfection, the Holy Spirit may be that which is meant. If so, their shining before the throne, and in the midst of the elders, signifies that it is the Spirit which illuminates, guides, and comforts the church, and that his cheering influences would ever be continued in it. The Spirit, by the truth, and by his operations in the soul, is the great illuminator, -the author of all Christian graces, and holy joys. The seven lamps in this instance probably refer to the golden candlestick with its seven lamps, placed both in the tabernacle and temple in the first apartment, called the holy place, and before the holy of holies, in which was the symbol of the divine presence. Into this apartment the priests entered daily performing their ministrations; and the lamps were kept burning day and night without intermission. These imparted all the light, which made things

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