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 this side 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 him absorbed 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 the _thought_ rather than the _time_ of preservation and of bliss. The Church 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.