Revelation 1

Preface to the Revelation of St. John the Divine Among the interpreters of the Apocalypse, both in ancient and modern times, we find a vast diversity of opinions, but they may be all reduced to four principal hypotheses, or modes of interpretation: - 1. The Apocalypse contains a prophetical description of the destruction of Jerusalem, of the Jewish war, and the civil wars of the Romans. 2. It contains predictions of the persecutions of the Christians under the heathen emperors of Rome, and of the happy days of the Church under the Christian emperors, from Constantine downwards. 3. It contains prophecies concerning the tyrannical and oppressive conduct of the Roman pontiffs, the true antichrist; and foretells the final destruction of popery. 4. It is a prophetic declaration of the schism and heresies of Martin Luther, those called Reformers, and their successors; and the final destruction of the Protestant religion. The first opinion has been defended by Professor Wetstein, and other learned men on the continent. The second is the opinion of the primitive fathers in general, both Greek and Latin. The third was first broached by the Abb Joachim, who flourished in the thirteenth century, was espoused by most of the Franciscans; and has been and still is the general opinion of the Protestants. The fourth seems to have been invented by popish writers, merely by way of retaliation; and has been illustrated and defended at large by a Mr. Walmsley, (I believe), titular dean of Wells, in a work called the History of the Church, under the feigned name of Signior Pastorini. In this work he endeavors to turn every thing against Luther and the Protestants, which they interpreted of the pope and popery; and attempts to show, from a computation of the Apocalyptical numbers, that the total destruction of Protestantism in the world will take place in 1825! But this is not the first prophecy that has been invented for the sake of an event, the accomplishment of which was earnestly desired; and as a stimulus to excite general attention, and promote united exertion, when the time of the pretended prophecy was fulfilled. But 1825 is past by, and 1832 is come, and the Protestant Church is still in full vigor, while the Romish Church is fast declining. The full title of the book which I quote is the following: - "The General History of the Christian Church, from her birth to her final triumphant state in Heaven, chiefly deduced from the Apocalypse of St. John the Apostle. By Sig. Pastorini. 'Blessed is he that readeth and heareth the words of this prophecy.' - Apocalypse, Rev 1:3 . Printed in the year M.DCC.LXXI." 8vo. No place nor printer's name mentioned. The place where he foretells the final destruction of Protestantism is in pp. 249 and 262. The Catholic college of Maynooth, in Ireland, have lately published a new edition of this work! in which the author kindly predicts the approaching overthrow of the whole Protestant system, both in Church and state; and in the meantime gives them, most condescendingly, Abaddon or the devil for their king! Who the writer of the Apocalypse was, learned men are not agreed. This was a question, as well in ancient as in modern times. We have already seen that many have attributed it to the Apostle John; others, to a person called John the presbyter, who they say was an Ephesian, and totally different from John the apostle. And lastly, some have attributed it to Cerinthus, a contemporary of John the apostle. This hypothesis, however, seems utterly unsupportable; as there is no probability that the Christian Church would have so generally received a work which came from the hands of a man at all times reputed a very dangerous heretic; nor can the doctrines it contains ever comport with a Cerinthian creed. Whether it was written by John the apostle, John the presbyter, or some other person, is of little importance if the question of its inspiration be fully established. If written by an apostle it is canonical; and should be received, without hesitation, as a work Divinely inspired. Every apostle acted under the inspiration of the Holy Spirit. John was an apostle, and consequently inspired; therefore, whatever he wrote was written by Divine inspiration. If, therefore, the authenticity of the work be established, i.e., that it was written by John the apostle, all the rest necessarily follow. As I have scarcely any opinion to give concerning this book on which I could wish any of my readers to rely, I shall not enter into any discussion relative to the author, or the meaning of his several visions and prophecies; but for general information refer to Dr. Lardner, Michaelis, and others. Various attempts have been made by learned men to fix the plan of this work; but even in this few agree. I shall produce some of the chief of these: and first, that of Wetstein, which is the most singular of the whole. He supposes the book of the Apocalypse to have been written a considerable time before the destruction of Jerusalem. The events described from the fourth chapter to the end he supposes to refer to the Jewish war, and to the civil commotions which took place in Italy while Otho, Vitellius, and Vespasian were contending for the empire. These contentions and destructive wars occupied the space of about three years and a half, during which Professor Wetstein thinks the principal events took place which are recorded in this book. On these subjects he speaks particularly in his notes, at the end of which he subjoins what he calls his Ανακεφαλαιωσις, or synopsis of the whole work, which I proceed now to lay before the reader. "This prophecy, which predicts the calamities which God should send on the enemies of the Gospel, is divided into two parts. The first is contained in the closed book; the second, in the open book. I. The first concerns the earth and the third part, i.e., Judea and the Jewish nation, II. The second concerns many peoples, and nations, and tongues, and kings, Rev 10:11 , i.e., the Roman empire. 1. The book written within and without, and sealed with seven seals, Rev 5:1 , is the bill of divorce sent from God to the Jewish nation. 2. The crowned conqueror on the white horse armed with a bow, Rev 6:2 , is Artabanus, king of the Parthians, who slaughtered multitudes of the Jews in Babylon. 3. The red horse, Rev 6:4 . The Sicarii and robbers in Judea, in the time of the Proconsuls Felix and Festus. 4. The black horse, Rev 6:5 . The famine under Claudius. 5. The pale horse, Rev 6:8 . The plague which followed the robberies and the famine. 6. The souls of those who were slain, Rev 6:9 . The Christians in Judea, who were persecuted, and were now about to be avenged. 7. The great earthquake, Rev 6:12 . The commotions which preceded the Jewish rebellion. 8. The servants of God from every tribe, sealed in their foreheads, Rev 7:3 . The Christians taken under the protection of God, and warned by the prophets to flee immediately from the land. 9. The silence for half an hour, Rev 8:1 . The short truce granted at the solicitation of King Agrippa. Then follows the rebellion itself. 1. The trees are burnt, Rev 8:7 . The fields and villages, and unfortified places of Judea, which first felt the bad effects of the sedition. 2. The burning mountain cast into the sea which in consequence became blood, Rev 8:8 ; and, 3. The burning star falling into the rivers, and making the waters bitter, Rev 8:10 , Rev 8:11 . The slaughter of the Jews at Caesarea and Scythopolis. 4. The eclipsing of the sun, moon, and stars, Rev 8:12 . The anarchy of the Jewish commonwealth. 5. The locusts like scorpions hurting men, Rev 9:3 . The expedition of Cestius Gallus, prefect of Syria. 6. The army with arms of divers colors, Rev 9:16 , Rev 9:17 . The armies under Vespasian in Judea. About this time Nero and Galba died; after which followed the civil war, signified by the sounding of the seventh trumpet, Rev 10:7 , Rev 10:11 ; Rev 11:15 . 1. The two prophetic witnesses, two olive trees, two candlesticks, Rev 11:3 , Rev 11:4 . Teachers in the Church, predicting the destruction of the Jewish temple and commonwealth. 2. The death of the witnesses, Rev 11:7 . Their flight, and the flight of the Church of Jerusalem, to Pella, in Arabia. 3. The resurrection of the witnesses, after three days and a half, Rev 11:11 . The predictions began to be fulfilled at a time in which their accomplishment was deemed impossible; and the doctrine of Christ begins to prevail over Judea, and over the whole earth. 4. The tenth part of the city fell in the same hour, and seven thousand names of men slain, Rev 11:13 . Jerusalem seized by the Idumeans; and many of the priests and nobles, with Annas, the high priest, signified by names of men, i.e. men of name, slain by the Zealots. 5. The woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, Rev 12:1 . The Christian Church. 6. The great red dragon seen in heaven, with seven heads, seven diadems, and ten horns, Rev 12:3 . The six first Caesars, who were all made princes at Rome, governing the armies and the Roman people with great authority; especially Nero, the last of them, who, having killed his mother, cruelly vexed the Christians, and afterwards turned his wrath against the rebellious Jews. 7. The seven-headed beast from the sea, having ten horns surrounded with diadems, Rev 13:1 . Galba, Otho, and Vitellius, who were shortly to reign, and who were proclaimed emperors by the army. 8. This beast, having a mouth like a lion, the body like a leopard, the feet like a bear, Rev 13:2 . Avaricious Galba; rash, unchaste, and inconstant Otho; Vitellius, cruel and sluggish, with the German any. 9. One head, i.e., the seventh, cut off, Rev 13:3 . Galba. 10. He who leadeth into captivity shall be led into captivity; he who killeth with the sword shall be killed with the sword, Rev 13:10 . Otho, who subdued the murderers of Galba, and slew himself with a dagger, Vitellius, who bound Sabinus with chains and was himself afterwards bound. 11. Another beast rising out of the earth, with two horns, Rev 13:11 . Vespasian and his two and, Titus and Domitian, elected emperors at the same time in Judea. 12. The number of the wild beast, 666, the number of a man, Teitan, Titan or Titus: T, 300. E, 5. I, 10. T, 300. A, 1. N. 50, making in the whole 666. [But some very respectable MSS. have 616 for the number; if the N be taken away from Teitan, then the letters in Teita make exactly the sum 616]. 13. A man sitting upon a cloud, unity a crown of gold upon his head, and a sickle in his hand, Rev 14:14 . Otho and his army, about to prevent supplies for the army of Vitellius. 14. An angel of fire commanding another angel to gather the vintage; the winepress trodden whence the blood flows out 1600 furlongs. The followers of Vitellius laying all waste with fire; and the Bebriaci conquering the followers of Otho with great slaughter. Then follow the seven plagues: - 1. The grievous sore, Rev 16:2 . The diseases of the soldiers of Vitellius through intemperance. 2. The sea turned into blood, Rev 16:3 . The fleet of Vitellius beaten, and the maritime towns taken from them by the Flavii. 3. The rivers turned into blood, Rev 16:4 . The slaughter of the adherents of Vitellius, at Cremona and elsewhere, near rivers. 4. The scorching of the sun, Rev 16:8 . The diseases of the Vitellii increasing, and their exhausted bodies impatient of the heat. 5. The seat of the beast darkened, Rev 16:10 . All Rome in commotion through the torpor of Vitellius. 6. Euphrates dried up, and a way made for the kings of the east; and the three unclean spirits like frogs. The Flavii besieging Rome with a treble army; one part of which was by the bank of the Tiber. The shame of him who is found asleep and naked. Vitellius, Rev 16:15 . Armageddon, Rev 16:16 . The praetorian camps. 7. The fall of Babylon, Rev 16:19 . The sacking of Rome. 1. The whore, Rev 17:1 . Rome. 2. The seven kings, Rev 17:10 . Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, and Galba. 3. The eighth, which is of the seven, Rev 17:11 . Otho, destined by adoption to be the son and successor of Galba. 4. The ten horns, Rev 17:12-16 . The leaders of the Flavian factions. 5. The merchants of the earth, Rev 18:11 ; i.e., of Rome, which was then the emporium of the whole world. 6. The beast and the false prophet, Rev 19:20 . Vespasian and his family, contrary to all expectation, becoming extinct in Domitian, as the first family of the Caesars, and of the three princes, Galba, Otho, and Vitellius. 7. The millennium, or a thousand years, Rev 20:2 . Taken from Psa 90:4 , a time appointed by God, including the space of forty years, from the death of Domitian to the Jewish war under Adrian. 8. Gog and Magog, going out over the earth, Rev 20:8 . Barchochebas, the false Messiah, with an immense army of the Jews, coming forth suddenly from their caves and dens, tormenting the Christians, and carrying on a destructive war with the Romans. 9. The New Jerusalem, Rev 21:1 , Rev 21:2 . The Jews being brought so low as to be capable of injuring no longer; the whole world resting after being expiated by wars; and the doctrine of Christ propagated and prevailing everywhere with incredible celerity. Wetstein contends (and he is supported by very great men among the ancients and moderns) that "the book of the Revelation was written before the Jewish war, and the civil wars in Italy; that the important events which took place at that time, the greatest that ever happened since the foundation of the world, were worth enough of the Divine notice, as the affairs of his Church were so intimately connected with them; that his method of exposition proves the whole book to be a well-connected, certain series of events; but the common method of interpretation, founded on the hypothesis that the book was written after the destruction of Jerusalem, is utterly destitute of certainty, and leaves every commentator to the luxuriance of his own fancy, as is sufficiently evident from what has been done already on this book; some interpreters leading the reader now to Thebes, now to Athens, and finding in the words of the sacred penman Constantine the Great; Arius, Luther, Calvin; the Jesuits; the Albigenses; the Bohemians; Chemnitius; Elizabeth, queen of England; Cecil, her treasurer; and who not?" - See Wetstein's Gr. Test., vol. ii. p. 889. Those who consider the Apocalypse as a prophecy and scenical exhibition of what shall happen to the Christian Church to the end of the world, lay this down as a proposition, which comprises the subject of the whole book: The contest of Christ with his enemies; and his final victory and triumph over them. See 1Cor 15:25 ; Matthew 24:1-51; Mark 13:1-37; Luke 21:5-38. But what is but briefly hinted in the above scriptures, is detailed at large in the Apocalypse, and represented by various images nearly in the following order: - 1. The decrees of the Divine providence, concerning what is to come, are declared to John. 2. The manner in which these decrees shall be executed is painted in the most vivid colors. 3. Then follow thanksgivings to God, the ruler and governor of all things, for these manifestations of his power, wisdom and goodness. After the exordium, and the seven epistles to the seven Churches of Asia Minor, to whose angels or bishops the book seems to be dedicated, (Revelation 1:1-3:22), the scene of the visions is opened in heaven, full of majesty; and John receives a promise of a revelation relative to the future state of the Church, Revelation 4:1-5:14. The enemies of the Church of Christ which the Christians had then most to fear were the Jews, the heathens, and the false teachers. All these are overcome by Christ, and over them he triumphs gloriously. First of all, punishments are threatened to the enemies of the kingdom of Christ, and the preservation of his own followers in their greatest trials determined; and these determinations are accompanied with the praises and thanksgivings of all the heavenly inhabitants, and of all good men, Revelation 6:1-10:11. The transactions of the Christian religion are next recorded, Revelation 11:1-14:5. The Christians are persecuted: - 1. By the Jews; but they were not only preserved, but they increase and prosper. 2. By the heathens; but in vain do these strive to overthrow the kingdom of Christ, which is no longer confined within the limits of Judea, but spreads among the Gentiles, and diffuses itself over the whole Roman empire, destroying idolatry, and rooting out superstition, in every quarter, Revelation 12:1-13:10. 3. False teachers and impostors of various kinds, under the name of Christians, but enemies of the cross of Christ, more intent on promoting the interests of idolatry or false worship than the cause of true religion, Rev 13:11-18 , exert their influence to corrupt and destroy the Church; but, notwithstanding, Christianity becomes more extended, and true believers more confirmed in their holy faith, Rev 14:1-5 . Then new punishments are decreed against the enemies of Christ, both Jews and heathens: the calamities coming upon the Jewish nation before its final overthrow are pointed out, Revelation 14:1-15:8. Next follows a prediction of the calamities which shall take place during the Jewish war; and the civil wars of the Romans during the contentions of Otho and Vitellius, Revelation 16:1-16, who are to suffer most grievous punishments for their cruelties against the Christians, Revelation 17:1-18. The Jewish state being now finally overthrown, Revelation 18:1-24, the heavenly inhabitants give praise to God for his justice and goodness; Christ is congratulated for his victory over his enemies, and the more extensive progress of his religion, Rev 19:1-10 . Opposition is, however, not yet totally ended: idolatry again lifts up its head, and new errors are propagated; but over these also Christ shows himself to be conqueror, Rev 19:11-21 . Finally, Satan, who had long reigned by the worship of false gods, errors, superstitions, and wickedness, is deprived of all power and influence; and the concerns of Christianity go on gloriously, Rev 20:1-6 . But towards the end of the world new enemies arise, and threaten destruction to the followers of Christ; but in vain is their rage, God appears in behalf of his servants, and inflicts the most grievous punishments upon their adversaries, Rev 20:6-10 . The last judgment ensues, Rev 20:11-15 , all the wicked are punished, and the enemies of the truth are chained, so as to be able to injure the godly no more; the genuine Christians, who had persevered unto death, are brought to eternal glory; and, freed from all adversities, spend a life that shall never end, in blessedness that knows no bounds, Revelation 21:1-22:21. See Rosenmuller. Eichhorn takes a different view of the plan of this book; though in substance not differing much from that above. According to this writer the whole is represented in the form of a drama, the parts of which are the following: I. The title, Rev 1:1-3 . II. The prologue, Revelation 1:4-3:22; in which it is stated that the argument of the drama refers to the Christians; epistles being sent to the Churches, which, in the symbolic style, are represented by the number seven. Next follows the drama itself, the parts of which are: - The prolusio, or prelude, Revelation 4:1-8:5; in which the scenery is prepared and adorned. Act the first, Revelation 8:6-12:17. Jerusalem is taken, and Judaism vanquished by Christianity. Act the second, Revelation 13:1-20:10. Rome is conquered, and heathenism destroyed by the Christian religion. Act the third, Revelation 20:11-22:5. The New Jerusalem descends from heaven; or the happiness of the life to come, and which is to endure for ever, is particularly described, Rev 22:6-11 . Taken in this sense, Eichhorn supposes the work to be most exquisitely finished, and its author to have had a truly poetic mind, polished by the highest cultivation; to have been accurately acquainted with the history of all times and nations, and to have enriched himself with their choicest spoils. My readers will naturally expect that I should either give a decided preference to some one of the opinions stated above, or produce one of my own; I can do neither, nor can I pretend to explain the book: I do not understand it; and in the things which concern so sublime and awful a subject, I dare not, as my predecessors, indulge in conjectures. I have read elaborate works on the subject, and each seemed right till another was examined. I am satisfied that no certain mode of interpreting the prophecies of this book has yet been found out, and I will not add another monument to the littleness or folly of the human mind by endeavoring to strike out a new course. I repeat it, I do not understand the book; and I am satisfied that not one who has written on the subject knows any thing more of it than myself. I should, perhaps, except J. E. Clarke, who has written on the number of the beast. His interpretation amounts nearly to demonstration; but that is but a small part of the difficulties of the Apocalypse: that interpretation, as the most probable ever yet offered to the public, shall be inserted in its proper place; as also his illustration of the xiith, xiiith, and xviith chapters. As to other matters, I must leave them to God, or to those events which shall point out the prophecy; and then, and probably not till then, will the sense of these visions be explained. A conjecture concerning the design of the book may be safely indulged; thus then it has struck me, that the book of the Apocalypse may be considered as a Prophet continued in the Church of God, uttering predictions relative to all times, which have their successive fulfillment as ages roll on; and thus it stands in the Christian Church in the place of the Succession of Prophets in the Jewish Church; and by this especial economy Prophecy is Still Continued, is Always Speaking; and yet a succession of prophets rendered unnecessary. If this be so, we cannot too much admire the wisdom of the contrivance which still continues the voice and testimony of prophecy, by means of a very short book, without the assistance of any extraordinary messenger, or any succession of such messengers, whose testimony would at all times be liable to suspicion, and be the subject of infidel and malevolent criticism, howsoever unexceptionable to ingenuous minds the credentials of such might appear. On this ground it is reasonable to suppose that several prophecies contained in this book have been already fulfilled, and that therefore it is the business of the commentator to point such out. It may be so; but as it is impossible for me to prove that my conjecture is right, I dare not enter into proceedings upon it, and must refer to Bishop Newton, and such writers as have made this their particular study. After having lived in one of the most eventful eras of the world; after having seen a number of able pens employed in the illustration of this and other prophecies; after having carefully attended to those facts which were supposed to be the incontestable proofs of the fulfillment of such and such visions, seals, trumpets, thunders, and vials of the Apocalypse; after seeing the issue of that most terrible struggle which the French nation, the French republic, the French consulate, and the French empire, have made to regain and preserve their liberties, which, like arguing in a circle, have terminated where they began, without one political or religious advantage to them or to mankind; and after viewing how the prophecies of this book were supposed to apply almost exclusively to these events, the writers and explainers of these prophecies keeping pace in their publications with the rapid succession of military operations, and confidently promising the most glorious issue, in the final destruction of superstition, despotism, arbitrary power, and tyranny of all kinds, nothing of which has been realized; I say, viewing all these things, I feel myself at perfect liberty to state that, to my apprehension, all these prophecies have been misapplied and misapprehended; and that the Key to them is not yet intrusted to the sons of men. My readers will therefore excuse me from any exposure of my ignorance or folly by attempting to do what many, with much more wisdom and learning, have attempted, and what every man to the present day has failed in, who has preceded me in expositions of this book. I have no other mountain to heap on those already piled up; and if I had, I have not strength to lift it: those who have courage may again make the trial; already we have had a sufficiency of vain efforts. Ter sunt conati imponere Pelio Ossam Scilicet, atque Ossae frondosum involvere Olympum: Ter Pater extructos disjecit fulmine montes. Virg., G. i. 281. With mountains piled on mountains thrice they strove To scale the steepy battlements of Jove; And thrice his lightning and red thunder play'd, And their demolish'd works in ruin laid. Dryden I had resolved, for a considerable time, not to meddle with this book, because I foresaw that I could produce nothing satisfactory on it: but when I reflected that the literal sense and phraseology might be made much plainer by the addition of philological and critical notes; and that, as the diction appeared in many places to be purely rabbinical, (a circumstance to which few of its expositors have attended), it might be rendered plainer by examples from the ancient Jewish writers; and that several parts of it spoke directly of the work of God in the soul of man, and of the conflicts and consolations of the followers of Christ, particularly in the beginning of the book, I changed my resolution, and have added short notes, principally philological, where I thought I understood the meaning. I had once thought of giving a catalogue of the writers and commentators on this book, and had begun a collection of this kind; but the question of Cui bono? What good end is this likely to serve? not meeting with a satisfactory answer in my own mind, caused me to throw this collection aside. I shall notice two only. 1. The curious and learned work entitled, "A plaine Discovery of the whole Revelation of St. John," written by Sir John Napier, inventor of the logarithms, I have particularly described in the general preface to the Holy Scriptures, prefixed to the Book of Genesis, to which the reader is requested to refer. 2. Another work, not less singular, and very rare, entitled, "The Image of both Churches, after the most wonderful and heavenly Revelation of Sainct John the Evangelist, containing a very fruitfull exposition or paraphrase upon the same: wherein it is conferred with the other scriptures, and most auctorised histories Compyled by John Bale, an exyle also in thys lyfe for the faithful testimony of Jesu." Printed at London by Thomas East, 18mo., without date. The author was at first a Carmelite, but was afterwards converted to the Protestant religion. He has turned the whole of the Apocalypse against the Romish Church; and it is truly astonishing to see with what address he directs every image, metaphor, and description, contained in this book, against the corruptions of this Church. He was made bishop of Ossory, in Ireland; but was so persecuted by the papists that he narrowly escaped with his life, five of his domestics being murdered by them. On the accession of Mary he was obliged to take refuge in the Low Countries, where it appears he compiled this work. As he was bred up a papist, and was also a priest, he possessed many advantages in attacking the strongest holds of his adversaries. He knew all their secrets, and he uncovered the whole; he was acquainted with all their rites, ceremonies, and superstitions, and finds all distinctly marked in the Apocalypse, which he believes was written to point out the abominations, and to foretell the final destruction of this corrupt and intolerant Church. I shall make a few references to his work in the course of the following notes. In Rev 17:1 , the author shows his opinion, and speaks something of himself: Come hither, I will show thee the judgment of the great whore, etc. "Come hither, friende John, I will show thee in secretnesse the tirrible judgement of the great whore, or counterfaite Church of hypocrites. Needs must this whore be Rome, for that she is the great citie which reigneth over the kings of the earth. Evident it is both by Scriptures and Cronicles that in John's dayes Rome had dominion over all the whole world: and being infected with the abominations of all landes, rightly is shee called Babylon. or Citie of Confusion. And like as in the Scriptures ofte tymes under the name of Jerusalem is ment the whole kingdom of Juda, so under the name of Rome here may be understanded the unyversall worlde, with all their abominations and divilleshnesses, their idolatryes, witchcraftes, sectes, superstitions, papacyes, priesthoodes, relygions, shavings, anointings, blessings, sensings, processions, and the divil of all such beggeryes. For all the people since Christes assencion, hath this Rome infected with hir pestilent poisons gathered from all idolatrous nations, such time as she held over them the monarchial suppremit. At the wryting of this prophecy felt John of their cruiltie, being exiled into Pathmos for the faithfull testimony of Jesu. And so did I, poore creature, with my poore wife and children, at the gatheringe of this present commentary, flying into Germanye for the same," etc. Shall I have the reader's pardon if I say that it is my firm opinion that the expositions of this book have done great disservice to religion: almost every commentator has become a prophet; for as soon as he began to explain he began also to prophesy. And what has been the issue? Disappointment laughed at hope's career, and superficial thinkers have been led to despise and reject prophecy itself. I shall sum up all that I wish to say farther in the words of Graserus: Mihi tota Apocalypsis valde obscura videtur; et talis, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus vroficere, quam in hoc obscurissimo Vaticinio. The preface to this book, and the promise to them who read it, Rev 1:1-3 . John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, Rev 1:4-8 . Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, Rev 1:9-11 . Of whom he gives a most glorious description, Rev 1:12-18 . The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, Rev 1:19 , Rev 1:20 . The Revelation of St. John the divine. To this book the inscriptions are various. " - The Revelation. - The Revelation of John. - Of John the divine. - Of John the divine and evangelist. - The Revelation of John the apostle and evangelist. - The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos. - The Revelation of Jesus Christ, given to John the divine." These several inscriptions are worthy of little regard; the first verse contains the title of the book. Verse 1 The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book. Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Rev 1:3 , must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: - - et incipient magni procedere menses. "And those times, pregnant with the most stupendous events, will begin to roll on." Verse 2 Who bare record of the word of God - Is there a reference here to the first chapter of John's gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse. Verse 3 Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils. The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on Rev 1:1 . These three verses contain the introduction; now the dedication to the seven Churches commences. Verse 4 John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc. The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries. Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles. From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more. The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Gen 11:7 : God said to the Seven Angels which stand before him, Come now, etc. In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders. That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Rev 3:1 ; Rev 4:5 ; and particularly Rev 5:6 , where they are called the seven spirits of God Sent Forth into All the Earth. Verse 5 The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass. The first-begotten of the dead - See the note on Col 1:18 . The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will. Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See Joh 3:16 . Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man. Verse 6 Kings and priests - See on 1Pet 2:5 (note), 1Pet 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God. To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other. For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity. Amen - A word of affirmation and approbation; so it shall be, and so it ought to be. Verse 7 Behold, he cometh with clouds - This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews. And all kindreds of the earth - Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state. Even so, Amen - Ναι, αμην· Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt. Verse 8 I am Alpha and Omega - I am from eternity to eternity. This mode of speech is borrowed from the Jews, who express the whole compass of things by א aleph and ת tau, the first and last letters of the Hebrew alphabet; but as St. John was writing in Greek, he accommodates the whole to the Greek alphabet, of which Α alpha and Ω omega are the first and last letters. With the rabbins מא ועד ת meeleph vead tau, "from aleph to tau," expressed the whole of a matter, from the beginning to the end. So in Yalcut Rubeni, fol. 17, 4: Adam transgressed the whole law from aleph to tau; i.e., from the beginning to the end. Ibid., fol. 48, 4: Abraham observed the law, from aleph to tau; i.e., he kept it entirely, from beginning to end. Ibid., fol. 128, 3: When the holy blessed God pronounced a blessing on the Israelites, he did it from aleph to tau; i.e., he did it perfectly. The beginning and the ending - That is, as aleph or alpha is the beginning of the alphabet, so am I the author and cause of all things; as tau or omega is the end or last letter of the alphabet, so am I the end of all thinks, the destroyer as well as the establisher of all things. This clause is wanting in almost every MS. and version of importance. It appears to have been added first as an explanatory note, and in process of time crept into the text. Griesbach has left it out of the text. It is worthy of remark, that as the union of א aleph and ת tau in Hebrew make את eth, which the rabbins interpret of the first matter out of which all things were formed, (see on Gen 1:1 (note)); so the union of Α alpha and Ω omega, in Greek, makes the verb αω, I breathe, and may very properly, in such a symbolical book, point out Him in whom we live, and move, and have our being; for, having formed man out of the dust of the earth, he breathed into his nostrils the breath of life, and he became a living soul; and it is by the inspiration or inbreathing of his Spirit that the souls of men are quickened, made alive from the dead, and fitted for life eternal. He adds also that he is the Almighty, the all-powerful framer of the universe, and the inspirer of men. Verse 9 Your brother - A Christian, begotten of God, and incorporated in the heavenly family. Companion in tribulation - Suffering under the persecution in which you also suffer. In the kingdom - For we are a kingdom of priests unto God. And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master. The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference. For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus. Verse 10 I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited. The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world. And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented. As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exo 19:16 , Exo 19:19 , etc. Verse 11 I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text. Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner. Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text. Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians. Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N. Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N. Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place. Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N. Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N. Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Col 2:1 . And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3. Verse 12 And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came. Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exo 25:31-37 . This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church. Verse 13 Like unto the Son of man - This seems a reference to Dan 7:13 . This was our blessed Lord himself, Rev 1:18 . Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4 , etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God. Golden girdle - The emblem both of regal and sacerdotal dignity. Verse 14 His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth. His eyes were as a flame of fire - To denote his omniscience, and the all-penetrating nature of the Divine knowledge. Verse 15 His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds. The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation. His voice as the sound of many waters - The same description we find in Eze 43:2 : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory. Verse 16 In his right hand seven stars - The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below. Out of his mouth went a sharp two-edged sword - This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God's judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12 : The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc. And the word of God is termed the sword of the Spirit, Eph 6:17 . And his countenance was as the sun shineth in his strength - His face was like the disk of the sun in the brightest summer's day, when there were no clouds to abate the splendor of his rays. A similar form of expression is found in Jdg 5:31 : Let them that love him be as the sun when he Goeth Forth in His Might. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon: - וגלגלי עיניהם דומים לגלגלי חמה vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees; וזיו פניהם כזיו חמה veziv peneyhem keziv chammah, and the Splendor of Their Faces was as the Splendor of the Sun." Verse 17 I fell at his feet as dead - The appearance of the glory of the Lord had then same effect upon Ezekiel, Eze 1:28 : and the appearance of Gabriel had the same effect on Daniel, Dan 8:17 . The terrible splendor of such majesty was more than the apostle could bear, and he fell down deprived of his senses, but was soon enabled to behold the vision by a communication of strength from our Lord's right hand. Verse 18 I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on Gen 30:22 , are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph. 1. The key of the rain; 2. The key of provision; 3. The key of the grave; and 4. The key of the barren womb." In Sanhedrin, fol. 113, 1, it is said: "When the son of the woman of Sarepta died, Elijah requested that to him might be given the key of the resurrection of the dead. They said to him, there are three Keys which are not given into the hand of the apostle, the key of life, the key of the rain, and the key of the resurrection of the dead." From these examples it is evident that we should understand ᾁδης, hades, here, not as hell, nor the place of separate spirits, but merely as the grave; and the key we find to be merely the emblem of power and authority. Christ can both save and destroy, can kill and make alive. Death is still under his dominion, and he can recall the dead whensoever he pleases. He is the resurrection and the life. Verse 19 Write the things which thou hast seen - These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise. Verse 20 The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves. 1. In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In Jer 22:24 , Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Gen 38:18 , Gen 38:25 ; Exo 18:11 ; Dan 6:17 , Hag 2:23 . On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured. 2. The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life. 3. The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them. 4. How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them. 5. How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master! They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence. On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory. The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies. Introduction The epistle to the Church of

Preface To The Revelation Of Saint John (1) (1546 and 1530) There are many kinds of prophecy in the Church. One is prophecy which interprets the writings of the prophets. Paul speaks of it in 1 Corinthians and 14, and in other places. This is the most necessary kind and we must have it every day, because it teaches the Word of God, lays the foundation of the Church, and defends the faith; in a word, it rules, preserves, establishes and administers the preaching-office. Another kind foretells things to come which are not previously contained in Scripture, and this prophecy is of three sorts. The first does it in express words, without symbols and figures. So Moses, David, and more of the prophets prophesy of Christ, and Christ and the apostles prophesy of Antichrist, false teachers, etc. The second sort does this with symbols, but sets alongside them their interpretation in express words. So Joseph interprets dreams and Daniel both dreams and symbols. The third sort of prophecy does it without either words or interpretations, like this book of Revelation and like the dreams, visions and symbols that many holy people have from the Holy Spirit. So in Acts 2:17, Peter proclaims, out of Joel, “Your sons and daughters shall prophesy, and your youths shall see visions, and your elders dream dreams.” So long as this kind of prophecy remains without explanation and gets no sure interpretation, it is a concealed and dumb prophecy, and has not yet come to the profit and fruit which it is to give to Christendom. This is the way it has been with this book heretofore. Many have tried their hands at it, but until this very day they have reached no certainty; and some have brewed into it many stupid things out of their own heads. Because its interpretation is uncertain and its meaning hidden, we, too, have let it alone hitherto, especially since some of the ancient Fathers held the opinion that it was not the work of St. John, the Apostle, as is found in the Ecclesiastical History, Book 3, Chapter 25. This question we, for our part, still leave open, so that no one may be compelled to hold it for the work of St. John, the Apostle, or of whomever else he will. Since, however, we would gladly be certain of its meaning, or interpretation, we will give other, and higher, minds something to think about, and also state our own ideas. Since it is intended as a revelation of things that are to a happen in the future, and especially of tribulations and disasters for the Church, we consider that the first and surest step toward finding its interpretation is to take from history the events and disasters that have come upon the Church before now and hold them up alongside of these pictures and so compare them with the words. If, then, the two were to fit and agree with each other, we could build on that, as a sure, or at least an unobjectionable interpretation. Accordingly we hold — as, indeed, the text itself says, — that the first three chapters, which speak of the seven congregations in Asia and their angels, have no other purpose than simply to show how these congregations arose at the time, and how they are exhorted to abide and increase, or reform. We learn, besides, that the word “angel” is to be understood later on, in other pictures or visions, to mean bishops and teachers in the Church, — some good, like the holy Fathers and bishops; some bad, like the heretics and false bishops; and in this book there are more of the latter than of the former. In chapters 4 and 5, there is a picture of the whole Church that is to suffer these future tribulations and plagues. There’ are four and twenty elders before God (that is, all the bishops and teachers in harmony); they are crowned with faith, and praise Christ, the Lamb of God, with harps (i.e. they preach) and worship Him with censers (i.e. practice themselves in prayer). All this is for the comfort of Christians, that they may know that the Church is to abide, in the plagues that are to come. In Revelation 6:1, the future tribulations begin. First come the bodily tribulations, such as persecution by the temporal, government, which is the rider with the bow, upon the white horse; then war and bloodshed, which is the rider with the sword, on the red horse; then scarcity and famine, which is the rider with the scales, on the black horse; then pestilence and the plague, who is the rider like death, upon the pale horse. For these four tribulations always surely follow the ungrateful and the despisers of God’s Word, together with others, such as the overthrow and the changing of governments, all the way down to the Last Day; as is shown in Revelation 6:10; and the souls of the martyrs also work for this, with their crying. In Revelation 7:2 and 8, begins the revelation of the spiritual tribulations, i.e. all kinds of heresies. This is preceded again by a comforting picture, wherein the angel seals the Christians and keeps off the four bad angels; so that once more it is certain that, even under heretics, the Church will have good angels and the pure Word, as the angel shows with his censer, i.e. with prayer. These good angels are the holy Fathers, like Spiridion, Athanasius, Hilary, the Nicene Council, etc. The first bad angel is Tatian, with his Enchratites, who forbade marriage and wanted to become righteous by their works, like the Jews. For the doctrine of work-righteous-ness had to be the first doctrine against the Gospel, and it also remains the last, except that it is always getting new teachers and new names, such as the Pelagians, etc. The second is Marcion, with his Cataphrygians, Manichaeans, Montanists, etc., who boast their spirits above all the Scriptures and move, like this burning mountain, between heaven and earth, as do, in our day, Münzer and the fanatics. The third is Origen, who embittered and corrupted the Scriptures with philosophy and reason, as the universities have hitherto done among us. The fourth is Novatus, with his Cathari, who denied penance, and wanted to be purer than others. Of this sort, too, were, afterwards, the Donatists. Our clergy, however, are all four at once. The scholars, who know history, will know how to reckon this out; for it would take too long to tell it all and prove it. In chapters 9 and 10 the real misery begins, for these earlier bodily and spiritual tribulations are almost a jest compared with the plagues that are to come. At the end of Revelation 8:13, the angel himself announces that three woes are to come, and these woes are to be inflicted by the other three angels — the fifth, sixth, and seventh — and then the world is to end. Here both kinds of persecution, the bodily and the spiritual come together, and there are to be three of them — the first great, the second greater, the third the greatest of all. Now the first woe, the fifth angel, is Arius, the great heretic, and his companions, who plagued the Church so terribly everywhere that the text here says that righteous people would rather have died than see such things; but they had to see them and not die. Indeed, he says that the angel from hell, called the Destroyer, is their king; as if to say that the devil himself rides them. For they persecuted the true Christians, not only spiritually, but physically, with the sword. Read the history of the Arians, and you will understand this figure and these words. The second woe is the sixth angel, the shameful Mohammed, with his companions, the Saracens, who inflicted a great plague on the Church, with their doctrines and with the sword. Along with this angel, in order that this woe may be all the greater, comes the strong angel with the rainbow: and the bitter book, that is the holy papacy, with its great spiritual show, the masses. They lay hold upon the temple with their laws, throw out the choir and start a sham church, or outward holy place. In chapters 11 and 12, two comforting pictures are put between these evil woes and plagues; one the picture of the two preachers and the other of the pregnant woman, who bears a man-child, despite the dragon. They indicate that some pious teachers and Christians are to continue, under the first two woes and under the third, which is yet to come. And now the last two woes run together, and make a last combined attack upon the Church, and so, at last, the devil knocks the bottom out of the cask. Then comes, in chapter 13 (in answer to the trumpets of the last of the seven angels, who sounds at the beginning of chapter 12), this seventh angel’s work, the third woe, viz., the papal empire and the imperial papacy. Here the papacy gets the temporal sword also into its power, and rules not only with the book, in the second woe, but also with the sword, in the third woe; for they boast that the pope has both the spiritual and the temporal sword in his power. Here, then, are the two beasts; the one is the empire, the other, with the two horns, the papacy, which has now become a temporal kingdom, yet with the reputation and name of Christ. For the pope restored the fallen Roman Empire and conveyed from the Greek to the Germans, and it is an image of the Roman Empire rather than the body of the empire, as it once was. Nevertheless, he puts spirit and life into this image, so that it has its classes and laws and members and offices, and actually operates to some extent. This is the image that was wounded and did live. The abominations, woes, and injuries which this imperial papacy has wrought, cannot now be told. For, in the first place, by means of his book, the world has been filled with all kinds of idolatry — monasteries, foundations, saints, pilgrimages, purgatory, indulgence, celibacy and innumerable other creations of human doctrine and works. In the second place, who can tell how much bloodshed, slaughter, war, and misery the popes have wrought, both by fighting themselves and stirring up the emperors, kings and princes against one another. Here, now, the devil’s final wrath gets to work; there, in the East, the second woe, Mohammed and the Saracens; here, in the West, papacy and empire, with the third woe. To these is added, for good measure, the Turk, Gog and Magog, as will follow in chapter 20. Thus the Church is plagued most terribly and miserably, everywhere and on all sides, with false doctrines and with wars, with book and sword. That is the dregs, the final plague; after it come almost nothing else than pictures of comfort, telling of the end of all these woes and abominations. In chapter 14, Christ first begins to slay His Antichrist with the breath of His mouth, as Paul says in 2 Thessalonians 2:8, and the angel with the Gospel comes against the bitter book of the strong angel. The saints and virgins stand again about the Lamb, and preach the truth. Upon this Gospel follows the second angel’s voice, saying that the city of Babylon shall fall and the spiritual papacy be destroyed. It follows, farther, that the harvest shall come, and those who cleave to the papacy against the Gospel shall be cast outside the city of Christ, into the wine-press of God’s wrath; i.e., by the Gospel they are separated from the Church and condemned to God’s wrath. They are many, and the winepress yields much blood. Or, perhaps, this may be a just punishment and judgment upon our sins, which are beyond measure and overripe. After this, in chapters 15 and 16, come the seven angels with the seven bowls. The Gospel increases, and attacks the papacy on all sides by means of many learned and pious preachers, and the throne of the beast, the pope’s power, becomes dark and wretched and despised. But they grow wroth and confidently defend themselves; for three frogs, three unclean spirits go forth from the mouth of the beast and stir up kings and princes against the Gospel. But it does not help; the battle takes place at Armageddon. The frogs are the sophists, like Faber and Eck and Emser. They croak much against the Gospel, but accomplish nothing, and continue to be frogs. In chapter 17, the imperial papacy and papal empire is included, from beginning to end, in a single picture, and it is shown, as in a summing up, how it is nothing, — for the ancient Roman Empire is long since gone; and yet exists, — for some of its lands, and the city of Rome besides, are still here. This picture is presented here as one presents a malefactor publicly before a court, so that he may be condemned. It is to be known that this beast, too, is shortly to be damned, and “brought to naught by the manifestation of the Lord’s coming,” as St. Paul says, in Thessalonians 2:8. In chapter 18, this destruction begins and the glorious great splendor comes to naught, and the courtesans, who rob the endowments and steal the livings, cease to be; for even Rome must be plundered and stormed by its own protector at the beginning of the final destruction. Yet they do not leave off; they seek around, they encourage and arm and defend themselves. As he says here, in chapter 19, when they can do nothing more with the Scriptures and with books, and the frogs have croaked their last, they take hold in earnest, try to win by force, and gather kings and princes for battle. But they are disappointed; the one on the white horse wins, until both beast and prophet are seized and cast into hell. While all this is happening, there comes, in Revelation 20:7, the stirrup cup Gog and Magog, the Turks, the red Jews, whom Satan, who has been bound for a thousand years and, after the thousand years, is loose again, brings up; but they are soon to go with him into the lake of fire. For it is our opinion that this picture, which is separate from the preceding, has been put in because of the Turks, and that the thousand years are to begin at the time when this book was written, and that at that time the devil was bound; though the reckoning need not hold out to the very minute. After the Turks, the Last Judgment follows quickly, at the end of this chapter, as Daniel 7:7 also shows. At last, in chapter 21, the final comfort is depicted. The holy city is completely ready and is led as a bride to the eternal marriage; Christ alone is Lord and all the godless are damned and go, with the devil, into hell. With this interpretation we can profit by this book and make good use of it. First, for our comfort! We can know that neither force nor lies, neither wisdom nor holiness, neither tribulation nor suffering shall suppress the Church, but it will gain the victory and overcome at last. Second, for our warning against the great and perilous and manifold offense that is to come upon the Church; for because these mighty and imposing powers are to fight against the Church, and it is to be deprived of outward shape and covered up under so many tribulations and heresies and other faults, it is impossible for the natural reason to recognize the Church. On the contrary, it falls away and takes offense, and calls that the Christian Church which is really the Christian Church’s worst enemy. On the other hand it calls them damned heretics who are really the true Christian Church. This has happened before now under the papacy, and Mohammed, and all other heretics. Thus they lose the article of the Creed, “I believe one holy, Christian Church.” Some of the wiseacres are doing just that now; they see heresy and dissension and short-comings of many kinds, they see that there are many false, many ill-living Christians; and so they decide off-hand that there are no Christians. They have heard that Christians are to be a holy, peaceful, united, kindly, virtuous folk. Accordingly, they think that there should be among them no offenses, no heresy, no short-comings, but only peace and virtue. They ought to read this book and learn to look upon the Church with other eyes than those of reason. For this book, I think, shows enough of terrible and monstrous beasts, horrible and vindictive angels, wild and awful plagues. I shall not speak of the other great faults and weaknesses that have always been in the Church and among the Christians, so that the reason has had to lose the Church among such things. Here we see clearly what cruel offenses and shortcomings there have been before our times, and one might think that the Church was now at its best, and that our time is a golden age compared with those that have gone before. Do you not think that the heathen also took offense at these things and held the Christians for self-willed, loose, contentious people? This article, “I believe one holy, Christian Church,” is an article of faith, as well as the rest. The reason, therefore, cannot recognize it, though it puts all its glasses on. The devil can cover it over with offenses and tumults, so that you have to take offense at it. God, too, can hide it with faults and short-comings of all kinds, so that you become a fool and pass such judgment on it. It will not be known by sight, but by faith, and faith concerns the things we do not see; ( Hebrews 11:1 ); and the Church joins with her Lord in the song, “Blessed is he that takes no offense in me.” A Christian, too, is hidden from himself; he does not see his holiness and virtue, but sees in himself only lack of virtue and of holiness; and you, dull wise man, would behold the Church with your blind reason and your unclean eyes! In a word, our holiness is in heaven, and not in the world, before men’s eyes, like goods in the market. Therefore, let there be offenses and tumults and heresy and faults, and let them do what they can! If only the word of the Gospel remains pure among us, and we love and cherish it, we are not to doubt that Christ is with us, even when things are at their worst; for we see, in this book, that, through and above all plagues and beasts and bad angels, Christ is with His saints, and wins the victory at last. Preface To The Revelation Of Saint John (2) 1522 About this book of the Revelation of John, I leave everyone free to hold his own ideas, and would bind no man to my opinion or judgment; I say what I feel. I miss more than one thing in this book, and this makes me hold it to be neither apostolic nor prophetic. First and foremost, the Apostles do not deal with visions, but prophesy in clear, plain words, as do Peter and Paul, and Christ in the Gospel. For it befits the apostolic office to speak of Christ and His deeds without figures and visions; but there is no prophet in the Old Testament, to say nothing of the New, who deals so out and out with visions and figures. And so I think of it almost as I do of the Fourth Book of Esdras, and can nohow detect that the Holy Spirit produced it. Moreover, he seems to me to be going much too far when he commends his own book so highly, — more than any of the other sacred books do, though they are much more important, — and threatens that if anyone takes away anything from it, God will deal likewise with him. Again, they are to be blessed who keep what is written therein; and yet no one knows what that is, to say nothing of keeping it. It is just the same as if we had it not, and there are many far better books for us to keep. Many of the fathers, too, rejected this book of old, though St. Jerome, to be sure, praises it highly and says that it is above all praise and that there are as many mysteries in it as words; though he cannot prove this at all, and his praise is, at many points, too mild. Finally, let everyone think of it as his own spirit gives him to think. My spirit cannot fit itself into this book. There is one sufficient reason for me not to think highly of it,-Christ is not taught or known in it; but to teach Christ is the thing which an apostle is bound, above all else, to do, as He says in Acts 1:8, “Ye shall be my witnesses.” Therefore I stick to the books which give me Christ, clearly and purely.

The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Rev 22:6 ; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it. It is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Rev 17:1 ; 21:9; 22:6,16. To his servant John - A title given to no other single person throughout the book.

REVELATION OF ST. JOHN THE DIVINE Note: Due to the length of Introductory Material, please find it starting in Mal 2:1 Also, See an Outline of the Entire Book Mal 2:6 THE REVELATION OF ST. JOHN THE DIVINE CHAPTER I ANALYSIS OF CHAPTER I THIS chapter contains a general introduction to the whole book, and comprises the following parts:-- I. The announcement that the object of the book is to record a revelation which the Lord Jesus Christ had made of important events which were shortly to occur, and which were signified by an angel to the author, John, Rev 1:1-3. A blessing is pronounced on him who should read and understand the book, and special attention is directed to it because the time was st hand when the predicted events would occur. II. Salutation to the seven churches of Asia, Rev 1:4-8. To those churches, it. would seem from this, the book was originally dedicated or addressed, and two of the chapters (2 and 3) refer exclusively to them. Among them evidently the author had resided, ( Rev 1:9,) and the whole book was doubtless sent to them, and committed to their keeping. In this salutation, the author wishes for them grace, mercy, and peace from "him which is, and which was, and which is to come"--the original fountain of all light and truth--referring to more sublime. Verse 1. The Revelation of Jesus Christ. This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole; for all that the book contains would be embraced in the general declaration that it is a Revelation of Jesus Christ. The word rendered Revelation --αποκαλυπτω, whence we have derived our word Apocalypse --means properly an uncovering; that is, nakedness --from αποκαλυπτω--to uncover. It would apply to anything which had been covered up so as to be hidden from the view--as by a veil; by darkness; in an ark or chest--and then made manifest by removing the covering. It comes then to be used in the sense of disclosing or revealing by removing the veil of darkness or ignorance. "There is nothing covered that shall not be revealed." It may be applied to the disclosing or manifesting of anything which was before obscure or unknown. This may be done: (a) by instruction in regard to that which was before obscure--that is, by statements of what was unknown before the statements were made; as in Lk 2:32, where it is said that Christ would be "a light to lighten the Gentiles"--φωςειςαποκαλυψινεθνων--or when it is applied to the Divine mysteries, purposes, or doctrines, before obscure or unknown, but made clear by light revealed in the gospel, Rom 16:25, 1Cor 2:10, 14:6, Eph 3:5 (b) By the event itself; as the manifestation of the wrath of God at the day of judgment will disclose the true nature of his wrath. "After thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God," Rom 2:5 "For the earnest expectation of the creature waiteth for the manifestation (Gr., revelation ) of the sons of God," Rom 8:19; that is, till it shall be manifest by the event what they who are the children of God are to be. In this sense the word is frequently applied to the second advent or appearing of the Lord Jesus Christ, as disclosing him in his glory, or showing what he truly is: 2Thes 1:7, "When the Lord Jesus shall be revealed"-- εντηαποκαλυψει -- in the revelation of Jesus Christ. 1Cor 1:7, "Waiting for the coming" (the revelation--τηναποκαλυψιν) of our Lord Jesus Christ." 1Pet 1:7, "At the appearing " (Gr., revelation ) "of Jesus Christ." See also 1Pet 4:13, "When his glory shall be revealed." (c) It is used in the sense of making known what is to come--whether by words, signs, or symbols--as if a veil were lifted from that which is hidden from human vision, or which is covered by the darkness of the unknown future. This is called a revelation, because the knowledge of the event is in fact made known to the world by Him who alone can see it, and in such a manner as he pleases to employ, though many of the terms or the symbols may be, from the necessity of the case, obscure; and though their full meaning may be disclosed only by the event. It is in this sense, evidently, that the word is used here; and in this sense that it is more commonly employed when we speak of a revelation. Thus the word,() ( gala ) is used in Amos 3:7: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants." So Job 33:16, "Then he openeth (marg., revealeth or uncovereth, the ears of men;" that is, in a dream, he discloses to their ears his truth before concealed or unknown.) Compare Dan 2:22,28-29, 10:1 De 29:29; These ideas enter into the word as used in the passage before us. The idea is that of a disclosure of an extraordinary character, beyond the mere ability of man, by a special communication from heaven. This is manifest, not only from the usual meaning of this word, but by the word prophecy, in Rev 1:3, and by all the arrangements by which these things, were made known. The ideas which would be naturally conveyed by the use of this word in this connexion are two: (1) that there was something which was before hidden, obscure, or unknown, and (2) that this was so disclosed by these communications as to be seen or known. The things hidden or unknown were those which pertained to the future; the method of disclosing them was mainly by symbols. In the Greek, in this passage, the article is wanting--αποκαλυψις-- a Revelation, not η, the Revelation. This is omitted because it is the title of a book, and because the use of the article might imply that this was the only revelation, excluding other books claiming to be a revelation; or it might imply some previous mention of the book, or knowledge of it in the reader. The simple meaning is, that this was " a Revelation;" it was only a part of the Revelation which God has given to mankind. The phrase, "the Revelation of Jesus Christ," might, so far as the construction of the language is concerned, refer either to Christ as the subject or object. It might either mean that Christ is the object revealed in this book, and that its great purpose is to make him known--and so the phrase is understood in the commentary called Hyponoia, (New York, 1844;) or it may mean that this is a revelation which Christ makes to mankind--that is, it is his in the sense that he communicates it to the world. That this latter is the meaning here is clear, (1) because it is expressly said in this verse that it was a revelation which God gave to him; (2) because it is said that it pertains to things which must shortly come to pass; and (3) because, in fact, the revelation is a disclosure of events which were to happen, and not of the person or work of the Lord Jesus Christ. Which God gave unto him. Which God imparted or communicated to Jesus Christ. This is in accordance with the representations everywhere made in the Scriptures, that God is the original fountain of truth and knowledge, and that, whatever was the original dignity of the Son of God, there was a mediatorial dependence on the Father. See Jn 5:19-20: "Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for whatsoever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him (δεικνυσιναυτω) all things that himself doeth." Jn 7:16 "My doctrine is not mine, but his that sent me." Jn 8:28: "As my Father hath taught me, (εδιδαξεμε) I speak these things." Jn 12:49: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak." See also Jn 14:10, 17:7-8, Mt 11:27, Mk 13:32. The same mediatorial dependence the apostle teaches us still subsists in heaven in his glorified state, and will continue until he has subdued all things, ( 1Cor 15:24-28;) and hence, even in that state, he is represented as receiving the Revelation from the Father to communicate it to men. To show unto his servants. That is, to his people; to Christians, often represented as the servants of God or of Christ, 1Pet 2:16, Rev 2:20, 7:3, 19:2, 22:3. It is true that the word is sometimes applied by way of eminence to the prophets, ( 1Chr 6:49, Dan 6:20 ) and to the apostles, Rom 1:1, Gal 1:10, Php 1:1 Tit 1:1, Jas 1:1 but it is also applied to the mass of Christians, and there is no reason why it should not be so understood here. The book was sent to the churches of Asia, and was clearly designed for general use; and the contents of the book were evidently intended for the churches of the Redeemer in all ages and lands. Compare Rev 1:3. The word rendered to show --δειξαι--commonly denotes to point out; to cause to see; to present to the sight; and is a word eminently appropriate here, as what was to be revealed was, in general, to be presented to the sight by sensible tokens or symbols. Things which must shortly come to pass. Not all the things that will occur, but such as it was deemed of importance for his people to be made acquainted with. Nor is it certainly implied that all the things that are communicated would shortly come to pass, or would soon occur. Some of them might perhaps lie in the distant future, and still it might be true that there were those which were revealed in connexion with them, which soon would occur. The word rendered " things "--α--is a pronoun, and might be rendered what: "he showed to his servants what things were about to occur;" not implying that he showed all the things that would happen, but such as he judged to be needful that his people should know. The word would naturally embrace those things which, in the circumstances, were most desirable to be known. The phrase rendered "must come to pass"--δειγενεσθαι--would imply more than mere futurity. The word used (δει) means it needs, there is need of, and implies that there is some kind of necessity that the event should occur. That necessity may either arise from the felt want of anything, as where it is absent or wanting, Xen. Cyr. 4, 10, ib. 7, 5, 9; or from the nature of the case, or from a sense of duty--as Mt 16:21, "Jesus began to show to his disciples that he must go (δειαπελθειν) to Jerusalem," Compare Mt 26:35, Mk 14:31 Lk 2:49 or the necessity may exist, because a thing is right and just, meaning that it ought to be done--as Lk 13:14, "There are six days in which men ought to work"--δειεργαζεσθαι; Lk 13:16, "And ought not this woman (ουκεδει) whom Satan hath bound, etc., be loosed from this bond;" compare Mk 13:14 Jn 4:20, Acts 5:11,29, 2Ti 2:6, Mt 18:33, 25:27 or the necessity may be that it is conformable to the Divine arrangement, or is made necessary by Divine appointment-- as in Jn 3:14, "As Moses lifted up the serpent in the wilderness, even so must (δει) the Son of man be lifted up;" Jn 20:9, "For as yet they knew not the Scriptures, that he must (δει) rise again from the dead." Compare Acts 4:12, 14:22 et al. In the passage before us, it is implied that there was some necessity that the things referred to should occur. They were not the result of chance; they were not fortuitous. It is not, however, stated what was the ground of the necessity--whether because there was a want of something to complete a great arrangement; or because it was right and proper in existing circumstances; or because such was the Divine appointment. They were events which, on some account, must certainly occur, and which therefore it was important should be made known. The real ground of the necessity probably was founded in the design of God in redemption. He intended to carry out his great plans in reference to his church, and the things revealed here must necessarily occur in the completion of that design. The phrase rendered shortly -- ενταχει --is one whose meaning has been much controverted, and on which much has been made to depend in the interpretation of the whole book. The question has been whether the phrase necessarily implies that the events referred to were soon to occur, or whether it may have such an extent of meaning as to admit the supposition that the events referred to, though beginning soon, would embrace in their development far distant years, and would reach the end of all things. Those who maintain (as Professor Stuart) that the book was written before the destruction of Jerusalem, and that the portion in chapters 4-11, has special reference to Jerusalem and Judaea, and the portion in chapters 12-19, to persecuting and heathen Rome, maintain the former opinion; those who suppose that chapters 4-11, refers to the irruption of Northern barbarians in the Roman empire, and chapter 12 seq. to the rise and the persecutions of the Papal power, embrace the latter opinion. All that is proper in this place is, without reference to any theory of interpretation, to inquire into the proper meaning of the language; or to ascertain what idea it would naturally convey. (a) The phrase properly and literally means, with quickness, swiftness, speed; that is, speedily, quickly, shortly.--Rob. Lex.; Stuart in loc. It is the same in meaning as ταχεως. Compare 1Cor 4:19, "But I will come to you shortly, if the Lord will." Lk 14:21, "Go out quickly into the streets." Lk 16:6, "Sit down quickly, and write fifty." Jn 11:31, "She rose up hastily (ταχεως) and went out." Gal 1:6, "That ye are so soon removed (ταχεως) from him that called you." 1Timm 5:22, "Lay hands suddenly on no man." See also Php 2:19,24, 2Thes 2:2, 2Ti 4:9. The phrase used here --ενταχει-- occurs in Lk 18:8, "he will avenge them speedily," (literally with speed;) Acts 12:7, "arise up quickly;" Acts 22:18, "get thee quickly out of Jerusalem;" Acts 25:4, "would depart shortly;" Rom 16:20, "bruise Satan under your feet shortly;" and Rev 1:1, 22:6. The essential idea is, that the thing which is spoken of was soon to occur, or it was not a remote and distant event. There is the notion of rapidity, of haste, of suddenness. It is such a phrase as is used when the thing is on the point of happening, and could not be applied to an event which was in the remote future, considered as an independent event standing by itself. The same idea is expressed, in regard to the same thing, in Rev 1:3: "the time is at hand " --ογαρκαιροςεγγυς; that is, it is near; it is soon to occur. Yet (b) it is not necessary to suppose that the meaning is that all that there is in the book was soon to happen. It may mean that the series of events which were to follow on in their proper order was soon to commence, though it might be that the sequel would be remote. The first in the series of events was soon to begin, and the others would follow on in their train, though a portion of them, in the regular order, might be in a remote futurity. If we suppose that there was such an order; that a series of transactions was about to commence involving a long train of momentous developments, and that the beginning of this was to occur soon, the language used by John would be that which would be naturally employed to express it. Thus, in case of a revolution in a government, when a reigning prince should be driven from his kingdom, to be succeeded by a new dynasty which would long occupy the throne, and involving as the consequence of the revolution important events extending far into the future, we would naturally say that these things were shortly to occur, or that the time was near. It is customary to speak of a succession of events or periods as near, however vast or interminable the series may be, when the commencement is at hand. Thus we say, that the great events of the eternal world are near; that is, the beginning of them is soon to occur. So Christians now speak often of the millennium as near, or as about to occur, though it is the belief of many that it will be protracted for many ages. (c) That this is the true idea here is clear, whatever general view of interpretation in regard to the book is adopted. Even Professor Stuart, who contends that the greater portion of the book refers to the destruction of Jerusalem, and the persecutions of heathen Rome, admits that "the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity," (II.p.5;) and if this be so then there is no impropriety in supposing that a part of the series of predictions preceding this may lie also in a somewhat remote futurity. The true idea seems to be that the writer contemplated a series of events that were to occur; and that this series was about to commence. How far into the future it was to extend is to be learned by the proper interpretation of all the parts of the series. And he sent. Gr., "Sending by his angel, signified it to his servant John." The idea is not precisely that he sent his angel to communicate the message, but that he sent by him, or employed him as an agent in doing it. The thing sent was rather the message than the angel. And signified it. εσημανεν. He indicated it by signs and symbols. The word occurs in the New Testament only in Jn 12:33 Jn 18:32, 21:19, Acts 11:28, 25:27 and in the passage before us, in all which places it rendered signify, signifying or signified. It properly refers to some sign, signal, or token by which anything is made known, (compare Mt 26:28, Rom 4:11, Gen 9:12-13, 17:11 Lk 2:12, 2Cor 12:12, 1Cor 14:22 ) and is a word most happily chosen to denote the manner in which the events referred to were to by communicated to John--for nearly the whole book is made up of signs and symbols. If it be asked what was signified to John, it may be replied that either the word " it " may be understood, as in our translation, to refer to the Apocalypse or Revelation, or what he saw--οσαειδε-- as Professor Stuart supposes; or it may be absolute, without any object following, as Professor Robinson (Lex.) supposes. The general sense is that, sending by his angel, he made to John a communication by expressive signs or symbols. By his angel. That is, an angel was employed to cause these scenic representations to pass before the mind of the apostle. The communication was not made directly to him but was through the medium of a heavenly messenger employed for this purpose. Thus in Rev 22:6, it is said, "And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." Compare Rev 22:8-9. There is frequent allusion in the Scriptures to the fact that angels have been employed as agents in making known the Divine will, or in the revelations which have been made to men. Thus in Acts 7:53, it is said, "Who have received the law by the disposition of angels." Heb 2:2, "For if the word spoken by angels was stedfast," etc. Gal 3:19, "And it was ordained by angels in the hand of a mediator." Compare Acts 7:38, Acts 7:53. There is almost no further reference to the agency of the angel employed for this service, in the book, and there is no distinct specifications of what he did, or of his great agency in the case. John is everywhere represented as seeing the symbols himself, and it would seem that the agency of the angel was, either to cause those symbols to pass before the apostle, or to convey their meaning to his mind. How far John himself understood the meaning of these symbols we have not the means of knowing with certainty. The most probable supposition is, that the angel was employed to cause these vision or symbols to pass before his mind, rather than to interpret them. If an interpretation had been given, it is inconceivable that it should not have been recorded, and there is no more probability that their meaning should have been disclosed to John himself for his private use, than that it should have been disclosed and recorded for the use of others. It would seem probable, therefore, that John had only that view of the meaning of what he saw which any one else might obtain from the record of the visions. Compare 1Pet 1:10-12. Unto his servant John. Nothing could be learned from this expression as to what John was the author of the book, whether the apostle of that name or some other. It cannot be inferred from the use of the word servant, rather than apostle, that the apostle John was not the author, for it was not uncommon for the apostles to designate themselves merely by the words servants, or servants of God. Compare Rom 1:1. (a) "blessed" Lk 11:28 " (b) "time" Jas 5:8,9, 1Pet 4:7 Verse 2. Who bare record of the word of God. Who bore witness to, or testified of (εμαρτυρησε) the word of God. He regarded himself merely as a witness of what he had seen, and claimed only to make a fair a

Revelation AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, OF THE REVELATION OF ST. JOHN THE DIVINE It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them. This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it, ver. 1, 2 . II. The apostolic benediction pronounced on all those who shall pay a due regard to the contents of this book, ver. 3-8 . III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation, ver. 9, to the end . The Substance of the Book. ( a. d. 95.) 1 The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Here we have, I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ. The whole Bible is so; for all revelation comes through Christ and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the king of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Christ. Though Christ is himself God, and as such has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great trustee of divine revelation; it is to him that we owe the knowledge we have of what we are to expect from God and what he expects from us. 3. This revelation Christ sent and signified by his angel. Observe here the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches. The angels are God's messengers; they are ministering spirits to the heirs of salvation. They are Christ's servants: principalities and powers are subject to him; all the angels of God are obliged to worship him. 4. The angels signified it to the apostle John. As the angels are the messengers of Christ, the ministers are the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation; and therefore notified to the church by the last of the apostles. John was the beloved disciple. He was, under the New Testament, as the prophet Daniel under the Old, a man greatly beloved. He was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet, nor an evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor an apostle; but John was all three; and so Christ calls him in an eminent sense his servant John. 5. John was to deliver this revelation to the church, to all his servants. For the revelation was not designed for the use of Christ's extraordinary servants the ministers only, but for all his servants, the members of the church; they have all a right to the oracles of God, and all have their concern in them. II. Here we have the subject-matter of this revelation, namely, the things that must shortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. These future events are shown, not in the clearest light in which God could have set them, but in such a light as he saw most proper, and which would best answer his wise and holy purposes. Had they been as clearly foretold in all their circumstances as God could have revealed them, the prediction might have prevented the accomplishment; but they are foretold more darkly, to beget in us a veneration for the scripture, and to engage our attention and excite our enquiry. We have in this revelation a general idea of the methods of divine providence and government in and about the church, and many good lessons may be learned hereby. These events (it is said) were such as should come to pass not only surely, but shortly; that is, they would begin to come to pass very shortly, and the whole would be accomplished in a short time. For now the last ages of the world had come. III. Here is an attestation of the prophecy, v. 2 . It was signified to John, who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, &c. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God.

nd faithful record of it. Jn 21:24: "This is the disciple which testifieth (ομαρτυρων) of these things, and wrote these things." Jn 19:35: "And he that saw it bare record "--μεμαρτυρηκε. Compare also the following places, where the apostle uses the same word of himself: 1Jn 1:2, 4:14. The expression here, " the word of God," is one the meaning of which has been much controverted, and is important in its bearing on the question who was the author of the book of Revelation. The main inquiry is, whether the writer refers to the "testimony" which he bears in this book respecting the "word of God;" or whether he refers to some testimony on that subject in some other book with which those to whom he wrote were so familiar that they would at once recognize him as the author; or whether he refers to the fact that he had borne his testimony to the great truths of religion, and especially respecting Jesus Christ, as a preacher who was well known, and who would be characterized by this expression. The phrase "the word of God"--τονλογοντουθεου,--occurs frequently in the New Testament, (compare Jn 10:35, Acts 4:31, 6:2,7, 11:1, 12:24 ) and may either mean the word or doctrine respecting God --that which teaches what God is--or that which he speaks or teaches. It is more commonly used in the latter sense, compare the passages referred to above, and especially refers to what God speaks or commands in the gospel. The fair meaning of this expression would be, that John had borne faithful witness to, or testimony of, the truth which God had spoken to man in the gospel of Christ. So far as the language here used is concerned, this might apply either to a written or an oral testimony; either to a treatise like that of his gospel, to his preaching, or to the record which he was then making. Vitringa and others suppose that the reference here is to the gospel which he had published, and which now bears his name; Lucke and others, to the revelation made to him in Patmos, the record of which he now makes in this book; Professor Stuart and others, to the fact that he was a teacher or preacher of the gospel, and that (compare Rev 1:9 ) the allusion is to the testimony which he had borne to the gospel, and for which he was an exile in Patmos. Is it not possible that these conflicting opinions may be to some extent harmonized, by supposing that in the use of the aorist tense--εμαρτυρησε--the writer meant to refer to a characteristic of himself, to wit, that he was a faithful witness of the word of God and of Jesus Christ, whenever and however made known to him? With an eye, perhaps, to the record which he was about to make in this book, and intending to include that, may he not also refer to what had been and was his well-known character as a witness of what God communicated to him? He had always borne this testimony. He always regarded himself as such a witness. He had been an eye-witness of what had occurred in the life and at the death of the Saviour, ( 2Pet 1:17-18 ) and had, in all his writings and public administrations, borne witness to what he had seen and heard; for that, ( Rev 1:9 )he had been banished to Patmos; and he was now about to carry out the same characteristic of himself by bearing witness to what he saw in these new revelations. This would be much in the manner of John, who often refers to this characteristic of himself, (compare Jn 19:35, 21:24, 1Jn 1:2 ) as well as harmonize the different opinions. The meaning then of the expression "who bare record of the word of God," as I understand it, is, that it was a characteristic of the writer to bear simple but faithful testimony to the truth which God communicated to men in the gospel. If this be the correct interpretation, it may be remarked (a) that this is such language as John the apostle would be likely to use, and yet (b) that it is not such language as an author would he likely to adopt if there was an attempt to forge a book in his name. The artifice would be too refined to occur probably to any one, for although perfectly natural for John, it would not be so natural for a forger of a book to select this circumstance and weave it thus unostentatiously into his narrative. And of the testimony of Jesus Christ. That is, in accordance with the interpretation above, of the testimony which Jesus Christ bore for the truth; not of a testimony respecting Jesus Christ. The idea is, that Jesus Christ was himself a witness to the truth, and that the writer of this book was a witness merely of the testimony which Christ had borne. Whether the testimony of Jesus Christ was borne in his preaching when in the flesh, or whether made known to the writer by him at any subsequent period, it was his office to make a faithful record of that testimony. As he had always before done that, so he was about to do it now in the new revelation made to him in Patmos, which he regarded as a new testimony of Jesus Christ to the truth, Rev 1:1. It is remarkable that, in confirmation of this view, John so often describes the Lord Jesus as a witness, or represents him as having come to bear his faithful testimony to the truth. Thus in Rev 1:5: "And from Jesus Christ, who is the faithful and true witness." Jn 8:18: "I am one that bear witness--ομαρτυρων--of myself." Jn 18:37: "To this end was I born, and for this cause came I into the world, that I should bear witness--ιναμαρτυρησω--to the truth." Rev 3:14: "These things saith the Amen, the faithful and true witness"-- ομαρτυςοπιστοςκτλ. Of this testimony which the Lord Jesus came to bring to man respecting eternal realities, the writer of this book says that he regarded himself as a witness. To the office of bearing such testimony he had been dedicated; that testimony he was now to bear, as he had always done. And of all things that he saw. οσατεειδε. This is the common reading in the Greek, and according to this reading it would properly mean, " and whatsoever he saw;" that is, it would imply that he bore witness to "the word of God," and to "the testimony of Jesus Christ," and to "whatever he saw"--meaning that the things which he saw, and to which he refers, were things additional to those to which he had referred by "the word of God," and the "testimony of Christ." From this it has been supposed that in the former part of the verse he refers to some testimony which he had formerly borne, as in his gospel or in his preaching, and that here he refers to what he "saw" in the visions of the Revelation as something additional to the former. But it should be remembered that the word rendered and --τε--is wanting in a large number of manuscripts, (see Wetstein,) and that it is now omitted in the best editions of the Greek Testament--as by Griesbach, Tittmann, and Hahn. The evidence is clear that it should be omitted; and if so omitted, the reference is to whatever he had at any time borne his testimony to, and not particularly to what passed before him in the visions of this book. It is a general affirmation that he had always borne a faithful testimony to whatever he had seen respecting the word of God and the testimony of Christ. The correct rendering of the whole passage then would be, "And sending by his angel, he signifies it to his servant John, who bare record of" [ i.e. whose character and office it was to bear his testimony to] "the word of God," [the message which God has sent to me,] "and the testimony of Jesus Christ," [the testimony which Christ bore to the truth,] "whatsoever he saw." He concealed nothing; he held nothing back; he made it known precisely as it was seen by him. Thus interpreted, the passage refers to what was a general characteristic of the writer, and is designed to embrace all that was made known to him, and to affirm that he was a faithful witness to it. There were doubtless special reasons why John was employed as the medium through which this communication was to be made to the church and the world. Among these reasons may have been the following: (a) That he was the "beloved disciple." (b) That he was the only surviving apostle. (c) That his character, was such that his statements would be readily received. Compare Jn 19:35, 21:24, 3Jn 1:12. (d) It may be that his mind was better fitted to be the medium of these communications than that of any other of the apostles--even if they had been then alive. There is almost no one whose mental characteristics are less correctly understood than those of the apostle John. Among the most gentle and amiable of men--with a heart so fitted for love as to be known as "the beloved disciple"--he yet had mental characteristics which made it proper that he should be called "a son of thunder," ( Mk 3:17 ) a mind fitted to preserve and record the profound thoughts in his gospel; a mind of high poetic order, fitted for the magnificent conceptions in this book. Verse 3. Blessed is he that readeth. That is, it is to be regarded as a privilege attended with many blessings, to be permitted to mark the disclosures to be made in this book; the important revelations respecting future times. Professor Stuart supposes that this refers to a public reading, and that the phrase "thos

Who hath testified - In the following book. The word of God - Given directly by God. And the testimony of Jesus - Which he hath left us, as the faithful and true witness. Whatsoever things he saw - In such a manner as was a full confirmation of the divine original of this book.

e who hear the words of this prophecy" refers to those who listened to the public reader, and that both the reader and hearer should regard themselves as highly favoured. It is, however, more in accordance with the usual meaning of the word rendered "read," to suppose that it refers to the act of one's reading for himself; to learn by reading. So Robinson (Lex.) understands it. The Greek word, indeed, would bear the other interpretation, (see Lk 4:16, Acts 13:27, 15:21, 2Cor 3:15 ) but as this book was sent abroad to be read by Christians, and not merely to be in the hands of the ministers of religion to be read by them to others, it is more natural to interpret the word in the usual sense. And hear the words of this prophecy. As they shall be declared or repeated by others; or perhaps the word hear is used in a sense that is not uncommon, that of giving attention to; taking heed to. The general sense is, that they were to be regarded as highly favoured who became acquainted in any way with what is here communicated. The writer does not say that they were blessed who understood it, or that they who read or heard it would fully understand it; but it is clearly implied, that there would be so far an understanding of its meaning as to make it a felicitous condition to have been made acquainted with it. An author could not be supposed to say that one should regard his condition as a favoured one who merely heard words that he could not understand, or who had placed before him magnificent symbols that had to him no meaning. The word prophecy is used here in its more strict sense as denoting the disclosure of future events--a large portion of the book being of this nature. It is here synonymous with Revelation in Rev 1:1. And keep those things which are written therein. Keep in mind those things which relate to the future; and obey those things which are required as truth and duty. The blessing which results from having in possession the revealed truth of God is not merely in reading it, or in hearing it: it results from the fact that the truth is properly regarded, and exerts a suitable influence over our lives. Compare Ps 19:11: "And in keeping of them there is great reward." For the time is at hand. See Rev 1:1. The word here used--εγγυς-- has the same signification substantially as the word " shortly " in Rev 1:1 It would apply to any event whose beginning was soon to occur, though the end might be remote, for the series of events might stretch far into the future. It cannot be doubted, however, that the writer meant to press upon them the importance of attending to these things, from the fact that either entirely or in part these things were soon to happen. It may be inferred from this verse, that it is possible so to understand this book, as that it may convey useful instruction. This is the only book in the Bible of which a special blessing is pronounced on him who reads it; but assuredly a blessing would not be pronounced on the perusal of a book which is entirely unintelligible. While, therefore, there may be many obscurities in this book, it is also to be assumed that it may be so far understood as to be useful to Christians, in supporting their faith, and giving them elevated views of the final triumph of religion, and of the glory of the world to come. Anything is a blessing which enables us with well-founded hope and joy to look forward to the heavenly world.Verse 4. John to the seven churches which are in Asia. The word Asia is used in quite different senses, by different writers. It is used (1) as referring to the whole eastern continent now known by that name; (2) Either Asia, or Asia Minor; (3) that part of Asia which Attlus I

Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled. Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament. In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding. Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages. The words of this prophecy - It is a revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches. And keep the things which are written therein - In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively. For the time - Of its beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!

Apostolic Benediction. ( a. d. 95.) 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. We have here an apostolic benediction on those who should give a due regard to this divine revelation; and this benediction is given more generally and more especially. I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon account of the obscurity of many things in it; it will repay the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the scriptures; those are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures ourselves, but to hear them read by others, who are qualified to give us the sense of what they read and to lead us into an understanding of them. 4. It is not sufficient to our blessedness that we read and hear the scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching. II. The apostolic benediction is pronounced more especially and particularly to the seven Asian churches, v. 4 . These seven churches are named in v. 11 , and distinct messages sent to each of them respectively in the chapters following. The apostolic blessing is more expressly directed to these because they were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of them, and superintendency over them, not excluding any of the rest of the apostles, if any of them were now living. Here observe, 1. What the blessing is which he pronounces on all the faithful in these churches: Grace and peace, holiness and comfort. Grace, that is, the good-will of God towards us and his good work in us; and peace, that is, the sweet evidence and assurance of this grace. There can be no true peace where there is not true grace; and, where grace goes before, peace will follow. 2. Whence this blessing is to come. In whose name does the apostle bless the churches? In the name of God, of the whole Trinity; for this is an act of adoration, and God only is the proper object of it; his ministers must bless the people in no name but his alone. And here, (1.) The Father is first named: God the Father, which may be taken either essentially, for God as God, or personally, for the first person in the ever-blessed Trinity, the God and Father of our Lord Jesus Christ; and he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable, the same to the Old-Testament church which was, and to the New-Testament church which is, and who will be the same to the church triumphant which is to come. (2.) The Holy Spirit, called the seven spirits, not seven in number, nor in nature, but the infinite perfect Spirit of God, in whom there is a diversity of gifts and operations. He is before the throne; for, as God made, so he governs, all things by his Spirit. (3.) The Lord Jesus Christ. He mentions him after the Spirit, because he intended to enlarge more upon the person of Christ, as God manifested in the flesh, whom he had seen dwelling on earth before, and now saw again in a glorious form. Observe the particular account we have here of Christ, v. 5 . [1.] He is the faithful witness; he was from eternity a witness to all the counsels of God ( John i. 18 ), and he was in time a faithful witness to the revealed will of God, who has now spoken to us by his Son; upon his testimony we may safely depend, for he is a faithful witness, cannot be deceived and cannot deceive us. [2.] He is the first-begotten or first-born from the dead, or the first parent and head of the resurrection, the only one who raised himself by his own power, and who will by the same power raise up his people from their graves to everlasting honour; for he has begotten them again to a lively hope by his resurrection from the dead. [3.] He is the prince of the kings of the earth; from him they have their authority; by him their power is limited and their wrath restrained; by him their counsels are over-ruled, and to him they are accountable. This is good news to the church, and it is good evidence of the Godhead of Christ, who is King of kings and Lord of lords. [4.] He is the great friend of his church and people, one who has done great things for them, and this out of pure disinterested affection. He has loved them, and, in pursuance of that everlasting love, he has, First, Washed them from their sins in his own blood. Sins leave a stain upon the soul, a stain of guilt and of pollution. Nothing can fetch out this stain but the blood of Christ; and, rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them. Secondly, He has made them kings and priests to God and his Father. Having justified and sanctified them, he makes them kings to his Father; that is, in his Father's account, with his approbation, and for his glory. As kings, they govern their own spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. He hath made them priests, given them access to God, enabled them to enter into the holiest and to offer spiritual and acceptable sacrifices, and has given them an unction suitable to this character; and for these high honours and favours they are bound to ascribe to him dominion and glory for ever. [5.] He will be the Judge of the world: Behold, he cometh, and every eye shall see him, v. 7 . This book, the Revelation, begins and ends with a prediction of the second coming of the Lord Jesus Christ. We should set ourselves to meditate frequently upon the second coming of Christ, and keep it in the eye of our faith and expectation. John speaks as if he saw that day: " Behold, he cometh, as sure as if you beheld him with your eyes. He cometh with clouds, which are his chariot and pavilion. He will come publicly: Every eye shall see him, the eye of his people, the eye of his enemies, every eye, yours and mine." He shall come, to the terror of those who have pierced him and have not repented and of all who have wounded and crucified him afresh by their apostasy from him, and to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ. [6.] This account of Christ is ratified and confirmed by himself, v. 8 . Here our Lord Jesus justly challenges the same honour and power that is ascribed to the Father, v. 4 . He is the beginning and the end; all things are from him and for him; he is the Almighty; he is the same eternal and unchangeable one. And surely whoever presumes to blot out one character of this name of Christ deserves to have his name blotted out of the book of life. Those that honour him he will honour; but those who despise him shall be lightly esteemed.

John - The dedication of this book is contained in the fourth, fifth, and sixth verses; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.

II., king of Pergamos, gave to the Romans, viz., Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern coast--that is, all in the western, south-western, and southern parts of Asia Minor; and (4) in the New Testament, usually, the south-western part of Asia Minor, of which Ephesus was the capital. Acts 2:9. The word Asia is not found in the Hebrew Scriptures, but it occurs often in the books of Maccabees, and in the New Testament. In the New Testament it is not used in the large sense in which it is now as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke; as denoting the country that was called Ionia, or that which embraced the provinces of Carla and Lydia. Of this region Ephesus was the principal city, and it was in this region that the "seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. It is evident that these seven were the principal churches, even if there were more, and that there was some reason why they should be particularly addressed. There is mention of some other churches in the neighbourhood of these. Colosse was near to Laodicea; and from Col 4:13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is also some reason to suppose, that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the book of Revelation. It appears from Tacitus, (Annal. xiv. 27; compare also Pliny, N.H. v. 29,) that in the time of Nero, A. D, 61, the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosse and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there before the time when John wrote this book. The earliest mention we have of a church there, after the one referred to in the New Testament by Paul, ( Col 2:1, 4:13,15-16 ) is in the time of Trajan, when Papias was bishop there, sometime between A.D. 98 and 117. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven churches in the vicinity. Professor Stuart (i. 219) supposes that "seven, and only so many, may have been named, because the sevenfold divisions and groups of various objects constitute a conspicuous feature in the Apocalypse throughout." But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seven might have been selected for some such purpose. Grace be unto you and peace. The usual form of salutation in addressing a church. See Barnes Notes on Rom 1:7. From him which is, and which was, and which is to come. From him who is everlasting--embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name JEHOVAH, the name by which the true God is appropriately designated in the Scriptures. That name-- from to be, to exist --seems to have been adopted because it denotes existence, or being,and as denoting simply one who exists; and has reference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being. They who desire to find a full discussion in regard to the origin of the name JEHOVAH, may consult an article by Professor Tholuck, in the Biblical Repository, vol. iv. pp. 89--108. It is remarkable that there are some passages in heathen inscriptions and writings which bear a very strong resemblance to the language here used by John respecting God. Thus Plutarch, (De Is. et Osir. p. 354,) speaking of a temple of Isis, at Sais, in Egypt, says, "It bore this inscription 'I am all that was, and is, and shall be, and my vail no mortal can remove'"-- εγωειμιπαντογεγονοςκαιονκαιεσομενονκαιτονεμον πεπλονουδειςτωθνητοςανεκαλυψεν. So Orpheus, (in Auctor. Lib. de Mundo,) "Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias, (Phocic. 12,) "Jupiter was; Jupiter is; Jupiter shall be." The reference in the phrase before us is to God as such, or to God considered as the Father. And from the seven spirits which are before his throne. After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following: I. That it refers to God, as such. This opinion is held by Eichhorn, and is favoured by Ewald. No arguments derived from any parallel passages are urged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable. (1.) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," etc. (2.) It is difficult to perceive in what sense "seven spirits" could be ascribed to God, or how he could be described as a being of "Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit. (3.) How could it be said of God himself that he was "before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is more easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such. II. The opinion held by Grotius and by John Henry Heinrichs that it refers to "the multiform providence of God," or to God considered as operating in seven or many different ways. In support of this, Grotius appeals to Rev 5:12, 7:12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to men. It is clear that as by the phrase "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modes of Divine operation, are denoted, why is the number seven chosen? And why are they represented as standing before the throne? III. A third opinion is, that the reference is to seven attending and ministering presence-angels; angels represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens of Alexandria; Andreas of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmuller, Clarke, Professor Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God, as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God; others, that seven angels, represented as the principal angels employed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synop. in loc. The arguments which are relied on by those who suppose that seven angels are here referred to are briefly these: (1.) The nature of the expression here used. The expression, it is said, is such as would naturally denote beings who were before his throne--beings who were different from him who was on the throne-- and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God,"in Rev 4:5, 7:9,15, 8:2, 11:4,16, 12:10, 14:3, 20:12: in all which places the representation denotes those who were in the presence of God, and standing before him. (2.) It is argued from other passages in the book of Revelation which, it is said, (Professor Stuart,) go directly to confirm this opinion. Thus in Rev 8:2: "And I saw the seven angels which stood before God." So Rev 4:5: the seven lamps of fire burning before the throne, are said to be "the seven Spirits of God." In these passages, it is alleged that the article " the " designates the well-known angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us. (3.) It is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Jehovah. Thus in the book of Tobit, (xii. 15,) Raphael is introduced as using this language, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The apocryphal book of Enoch (chapter 20) gives the names of the seven angels who watch; that is, of the watchers (compare Barnes Notes on Dan 4:13,17 )who stand in the presence of God waiting for the Divine commands, or who watch over the affairs of men. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Professor Stuart, in loc. To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following: (1.) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, they are placed on the same level, so far as the matter before us is concerned with "him who was, and is, and is to come," and with the Lord Jesus Christ--a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach. (2.) That blessings should be invoked from angels--as if they could impart "grace and peace." It is evident that, whoever is referred to here by the phrase "the seven spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be supposed that an inspired writer would invoke that grace and peace from any but a Divine being. (3.) That as two persons of the Trinity are here mentioned, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form. it cannot be supposed that an inspired writer would mention two of the persons of the Trinity in this connexion, and then not only not mention the third, but refer to angels --to creatures--as bestowing that which would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to tile Spirit--which might indeed occur, as it often does in the Scriptures--but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings. (4.) If this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven spirits," as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favour of the propriety of angel-invocation, or angel-worship. And yet, if there is anything clear in the Scriptures, it is that God alone is to be worshipped. For these reasons, it seems to me that this interpretation cannot be well founded. IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favour of that opinion it may be urged, (1.) that it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connexion with him "who was, and is, and is to come," and with "Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Compare 2Cor 13:14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." (2.) It would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ, in communicating blessings to man. An invocation to God to send his angels, or to impart grace and favour through angelic help, would be in entire accordance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings from angels. (3.) It cannot be denied that an invocation of grace from "him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worship of one thus associated with him. In regard to the Lord Jesus, "the faithful and true witness," it is from such expressions as these that we are led to the belief that he is Divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called "the seven spirits before the throne." We cannot well resist the impression that some one with Divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render Divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now? (4.) The word used here is not angels, but spirits; and though it is true that angels are spirits, and that the word spirit is applied to them, ( Heb 1:7 ) yet it is also true that is not a word which would be understood to refer to them without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book. (5.) In Rev 4:5, where there is a reference to "the seven lamps before the throne," it is said of them that they "are," that is, they represent "the seven spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot be well understood of angels, for (a.) if it did, it would have been natural to use that language for the reason above mentioned; (b.) the angels are nowhere called "the spirits of God," nor would such language be proper. The phrase "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons, it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force. (1.) First, as to the reason why the number seven should be applied to the Holy Spirit. (a.) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a sevenfold mode of operation of God, or a manifold Divine agency. (b.) The word seven often denotes a full or complete number, and may be used to denote that which is full, complete, or manifold; and might thus be used in reference to an all-perfect Spirit, or to a spirit which was manifold in its operations. (c.) The number seven is evidently a favourite number in the book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In Rev 1:16, seven stars are mentioned; in Rev 5:12, seven attributes of God; Rev 12:3, the dragon has seven heads; Rev 13:1, the beast has seven heads. (d.) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of men, and to his manifold agency on the affairs of the world, as further developed in this book. (2.) As to his being represented as " before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to be sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does not necessarily imply inferiority of nature, any more than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father. (c) "seven" Rev 1.11 (d) "him" Rev 1:8 (e) "seven" Rev 3:1, 4:5 Verse 5. And from Jesus Christ, who is the faithful witness. Rev 1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who bears such a testimony, and as the first-begotten from the dead, an

And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as "the first fruits of them that slept;" and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords." This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.

d as reigning over the kings of the earth. Thus grace and peace are invoked from the infinite God in all his relations and operations:--as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of men; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events. And the first-begotten of the dead. The same Greek expression-- πρωτοτοκος--occurs in Col 1:18. Col 1:18. Compare Barnes on "1Co 15:20". And the prince of the kings of the earth. Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Rev 17:14, 19:16 the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a sceptre over the millions of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Compare Mt 28:18, 11:27, Jn 17:2, Eph 1:20-22, Php 2:9-11, Col 1:15-18 The word prince --οαρχων--means properly ruler, leader, the first in rank. We often apply the word prince to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God, compare Isa 10:5 seq. Isa 45:1 seq. Ps 47:2, 99:1, 103:19 Dan 4:34 and which can only appertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of Divine attributes. As much of the revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control. Unto him that loved us. This refers undoubtedly to the Lord Jesus, whose love for men was so strong that nothing more was necessary to characterize him than to speak of him as the one "who loved us." It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connexion with that which precedes. In Rev 1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him, ( Rev 1:1 ) because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this book. And washed us from our sins in his own blood. He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the reverse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he "had washed us from our sins in his blood?" How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare 1Jn 1:7, Heb 9:14. The specific idea of washing, however--representing that blood as washing sin away-- is one which does not elsewhere occur. It is evidently used in the sense of cleansing or purifying, as we do this by washing, and, as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body. (a) "witness" Jn 8:14 (b) "first-begotten" Col 1:18 (c) "loved" Jn 13:1 (d) "washed" Heb 9:14 Verse 6. And hath made us kings and priests unto God. In 1Pet 2:9 the same idea is expressed by saying of Christians that they are "a royal priesthood." 1Pet 2:9. The quotation in both places is from Ex 19:6: "And ye shall be unto me a kingdom of priests." This idea is e

To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things.

xpressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity, and are invested with the office, implied in these words. The word kings, as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word priests refers to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship. 1Pet 2:5. And his Father. Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father. To him be glory. To the Redeemer; for so the construction ( Rev 1:5 ) demands. The word "glory" here means praise, or honour, implying a wish that all honour should be shown him. And dominion. This word means literally strength --κρατος; but it here means the strength, power, or authority which is exercised over others, and the expression is equivalent to a wish that he may reign. (a) "kings" Ex 19:6, 1Pet 2:5-9 (b) "be glory" Heb 13:21 Verse 7. Behold, he cometh with clouds. That is, the Lord Jesus when he returns will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. Mt 24:30. Compare Mt 26:64, Mk 13:26 Mk 14:62, Acts 1:9,11

. Clouds are appropriate symbols of majesty, and God is often represented as appearing in that manner. See Ex 19:18 Ps 18:11, Isa 19:1. So, among the heathen, it was common to represent their divinities as appearing clothed with a cloud: tandem venias, precamur, Nube candentes humeros amictus Augur Apollo." The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him. And every eye shall see him. He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Every one, therefore, has an interest in what he says; every one has this in certain prospect, that he shall see the Son of God coming as a Judge. And they also which pierced him. When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zech 12:10: "They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctions visiting then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him, and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime, and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indifferent to it, for all will see him. His friends will hail his advent, (compare Rev 22:20 ) but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude. And all kindreds of the earth. Gr., "All the tribes--φυλαι--of the earth." This language is the same which the Saviour uses in Mt 24:30. Mt 24:30. The word tribes is that which is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the holy land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connexion requires that it should be understood in this sense here, since it is said that "every eve shall see him;" that is, all that dwell on the face of the earth. Shall wail because of him. On account of him; on account of their treatment of him. The word rendered wail --κοπτω--means properly to beat, to cut; then to beat or cut one's self in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this, (a) because it will be an event which will call the sins of men to remembrance, and (b) because they will be overwhelmed with the apprehension of the wrath to come. Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that men feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely men would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favours on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that men should be alarmed at the coming of the Saviour unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation--as the approach of death now often does. Men believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race. Even so, Amen --ναιαμην. "A double expression of so be it, assuredly, certainly, one in Greek and the other in Hebrew."-- Professor Stuart. Compare Rom 8:16, "Abba, Father"-- αββαοπατηρ. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong affirmation that it will be so. In some passages, however, the word (ναι) expresses assent to what is said, implying approbation of it as true, or as desirable. Mt 11:26, " Even so, Father: for so it seemed good in thy sight." Lk 10:21. So in Rev 16:7, " Even so, (ναι) Lord God Almighty." So in Rev 22:20, " Even so, (ναι) come, Lord Jesus." The word Amen here seems to determine the meaning of the phrase, and to make it the affirmation of a certainty, rather than the expression of a wish. (c) "clouds" Dan 7:13, Mt 26:64 (d) "they Zech 12:10 (e) "wail" Mt 24:30 (f) "even so" Rev 22:20 Verse 8. I am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev 22:13, when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in Rev 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish Rabbins, it wa

Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.

I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.

s common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from to "--from Aleph to Tav. "Abraham kept the whole law from to." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa 41:4, "I the Lord, the first, and with the last;'-- Isa 44:6, "I am the first, and I am the last; and beside me there is no God;"-- Isa 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for (a) it is he who is spoken of in the verses preceding, and (b) there can be no doubt that the same language is applied to him in Rev 1:11. As there is, however, a difference of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of " Lord," κυριος, read " God," θεος; and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, "which is, and was, and is to come," is that which would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See Rev 1:4. The object for which this passage referring to the "first and the last--to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute. Saith the Lord. Or, saith God, according to what is now regarded as the correct reading. Which is, and which was, etc. Rev 1:4. The Almighty. An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book. (g) "I am" Isa 12:4 (h) "Almighty" Isa 9:6 Verse 9. I John, who also am your brother. Your Christian brother; who am a fellow-Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and he here commences a description of the Circumstances under which the vision appeared to him. He was in a

John's Vision of Christ. ( a. d. 95.) 9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature. II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet. III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him. 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter . The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe, (1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold. (2.) The impression this appearance of Christ made upon the apostle John ( v. 17 ): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live! (3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, v. 17 . He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: " I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.

I John - The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse. Rev 1:9 - 20 Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2Tim 2:12 . I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.

lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of man himself in glorious form in the midst of seven golden lamps, and fell at his feet as dead. And companion in tribulation. Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this, that some form of persecution was then raging in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty. And in the kingdom and patience of Jesus Christ. The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow partners in the kingdom of the Redeemer--that is, they shared the honour and the privileges pertaining to that kingdom; and that they were fellow-partners in the patience of Jesus Christ--that is, in enduring with patience whatever might follow from their being his friends and followers. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour. Was in the isle that is called Patmos. Patmos is one of the cluster of islands in the Aegean Sea, anciently called the Sporades. It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers, Plin. His. Nat. 4, 23; Strabo, 10, 488. It is now called Patino, or Patmosa. It is some six or eight miles in length, and not more than a mile in breadth, being about fifteen miles in circumference. It has neither trees nor rivers; nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by high mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island. Though Patmos is deficient in trees, it abounds in flowery plants and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best favoured in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants, and for a supply of their own vessels, and others which often put into their good harbour for provisions. The inhabitants now do not exceed four or five thousand, many of whom are emigrants from the neighbouring continent. About half-way up the mountain, there is shown a natural grotto in a rock, where John is said to have seen his visions, and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught; and on the top of the hill, and in the centre of the island, is a monastery, which from its situation has a very majestic appearance. -- Kitto's Cyclopaedia of Biblical Literature. It is commonly supposed that John was banished to this island by Domitian, about A.D. 94. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment, and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing in ancient times to banish men from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favour of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, in loc. For the word of God. On account of the word of God; that is, for holding and preaching the gospel. Rev 1:2. It cannot mean that he was sent there with a view to his preaching the word of God; for it is inconceivable that he should have been sent from Ephesus to preach in such a little, lonely, desolate place, where indeed there is no evidence that there were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this revelation, for it is clear that the revelation could have been made elsewhere, and such a place afforded no peculiar advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution as a punishment for preaching the gospel. And for the testimony of Jesus Christ. Rev 1:2, He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ. Verse 10. I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word Spirit may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religiou

I was in the Spirit - That is, in a trance, a prophetic vision; so overwhelmed with the power, and filled with the light, of the Holy Spirit, as to be insensible of outward things, and wholly taken up with spiritual and divine. What follows is one single, connected vision, which St. John saw in one day; and therefore he that would understand it should carry his thought straight on through the whole, without interruption. The other prophetic books are collections of distinct prophecies, given upon various occasions: but here is one single treatise, whereof all the parts exactly depend on each other. Chapter iv. 1 Rev 4:1 is connected with chapter i . 19; Rev 1:19 and what is delivered in the fourth chapter goes on directly to the twenty - second. On the Lord's day - On this our Lord rose from the dead: on this the ancients believed he will come to judgment. It was, therefore, with the utmost propriety that St. John on this day both saw and described his coming. And I heard behind me - St. John had his face to the east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to proclaim the coming of the great King, and his victory over all his enemies.

s enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favoured in a large measure with the influences of the Holy Spirit--the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day. The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration, compare Eze 1:1, 8:3 Eze 40:2, Jer 24:1 and which was often accompanied with an entire prostration of bodily strength, compare Nu 24:4, Eze 1:28, Dan 10:8-10 1Sam 19:24, Rev 1:17 but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstacy, (compare Acts 10:10, 11:5, 22:17 ) but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion: an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honouring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul. On the Lord's day. The word here rendered Lord's --κυριακη-- occurs only in this place and in 1Cor 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it might mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honour of him. It is clear (1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term. (2.) That it was a day which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him. (3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for (a) that is the natural meaning of the word Lord as used in the New Testament, (compare Barnes on "Ac 1:24" ) and (b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later fathers make a marked distinction between the Sabbath and the Lord's day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. So Theodoret, (Fab. Haeret. ii. 1,) speaking of the Ebionites, says, "They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do."--Professor Stuart. The strong probability is, that the name was given to this day in honour of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves (1) that that day was thus early distinguished in some peculiar manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote; (2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed in some way to commemorate what he had done; and (3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honour of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement, (a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honour the Sabbath. We Should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, by a serious and devout manner, by abstinence from labour, and by a resting from travel, that we devoutly regard this day as set apart for God. (b) We may expect, in such circumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met "the beloved disciple," and we may trust it will be so with us. For on such a desert island; in a lonely forest; on the deep, or amid strangers in a foreign land, he can as easily meet us as in the sanctuary where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man--at home or abroad; among friends or strangers; enjoying the privileges of the sanctuary, or deprived of those privileges--ever kept the Christian Sabbath in a devout manner without profit to his own soul; and when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the Redeemer as John was favoured with there? And heard behind me a great voice. A loud voice. This was of course sudden, and took him by surprise. As of a trumpet. Loud as a trumpet. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet-- shophar --means bright and clear, and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together, Ex 19:13, Nu 10:10, Jud 7:18, 1Sam 13:3, 2Sam 15:10. (a) "Spirit" 2Cor 12:2 (b) "Lord's" Jn 20:26, Acts 20:7, 1Cor 16:2 Verse 11. Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them. I am Alpha and Omega. Rev 1:8. The first and the last. An explanation of the terms Alpha and Omega.

Rev 1:8. And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him. Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. John Bunyan in Bedford jail found materials for writing the Pilgrim's Progress; and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word book here--βιβλιον--would more properly mean a roll or scroll, that being the form in which books were anciently made. Lk 4:17. And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to them; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial, and to transmit it to future times for the welfare of the church at large. Unto Ephesus. Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see Barnes Notes on the epistles addressed to them in chapters 2-3. (a) "Ephesus" Rev 2:1 (b) "Smyrna" Rev 2:8 (c) "Pergamos" Rev 2:12 (d) "Thyatira" Rev 2:18 (e) "Sardis" Rev 3:1 (f) "Philadelphia" Rev 3:7 (g) "Laodicea" Rev 3:14 Verse 12. And I turned to see the voice that spake with me. He naturally turned round to see who it was that spake to him in this solitary and desolate place, where he thought himself to be alone. To see the voice here means to see the person who spake. And being turned, I saw seven golden candlesticks. These were the first things that met his eye. This must have been in vision, of course; and the meaning is, that there seeme

Saying, What thou seest - And hearest. He both saw and heard. This command extends to the whole book. All the books of the New Testament were written by the will of God; but none were so expressly commanded to be written. In a book - So all the Revelation is but one book: nor did the letter to the angel of each church belong to him or his church only; but the whole book was sent to them all. To the churches - Hereafter named; and through them to all churches, in all ages and nations. To Ephesus - Mr. Thomas Smith, who in the year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is forty - six English miles; from Smyrna to Pergamos, sixty - four; from Pergamos to Thyatira, forty - eight; from Thyatira to Sardis, thirty - three; from Sardis to Philadelphia, twenty - seven; from Philadelphia to Laodicea, about forty - two miles.

And I turned to see the voice - That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise. Girt about at the breast - he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.

d to be there seven such lamps or candelabras. The word rendered candlesticks --λυχνια--means properly a light-stand; lamp-stand;--something to bear up a light. It would be applied to anything that was used for this purpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps were more commonly used at that time than candles, and it is rather to be supposed that these were designed to be lamp-bearers, or lamp-sustainers, than candlesticks. They were seven in number; not one branching into seven, but seven standing apart, and so far from each other that he who appeared to John could stand among them. The lamp-bearers evidently sustained each a light, and these gave a peculiar brilliancy to the scene. It is not improbable that, as they were designed to represent the seven churches of Asia, they were arranged in an order resembling these churches. The scene is not laid in the temple, as many suppose, for there is nothing that resembles the arrangements in the temple except the mere fact of the lights. The scene as yet is in Patmos, and there is no evidence that John did not regard himself as there, or that he fancied for a moment that he was translated to the temple in Jerusalem. There can be no doubt as to the design of this representation, for it is expressly declared ( Rev 1:20 ) that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as an emblem of true religion; Christians are represented as "the light of the world," ( Mt 5:14 ) compare ( Php 2:15, Jn 8:12 ) and a Christian church may be represented as a light standing in the midst of surrounding darkness. (h) "seven" Ex 25:37 Verse 13. And in the midst of the seven candlesticks. Standing among them, so as to be encircled within them. This shows that the representation could not have been like that of the vision of Zechariah, ( Zech 4:2 ) where the prophet sees "a candlestick all of gold with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lamp-bearer with seven lamps or branches, but there were

seven lamp-bearers so arranged that one in the likeness of the Son of man could stand in the midst of them. One like unto the Son of man. This was evidently the Lord Jesus Christ himself, elsewhere so often called "the Son of man." That it was the Saviour himself is apparent from Rev 1:18. The expression rendered "like unto the Son of man," should have been "like unto a son of man;" that is, like a man--a human being, or in a human form. The reasons for so interpreting it are (a) that the Greek is without the article; and (b) that, as it is rendered in our version, it seems to make the writer say that he was like himself --since the expression " the Son of man" is in the New Testament but another name for the Lord Jesus. The phrase is often applied to him in the New Testament, and always, except in three instances, ( Acts 7:56, Rev 1:13, 14:14 ) by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. Mt 8:20. In the use of this phrase in the New Testament, there is probably an allusion to Dan 7:13. The idea would seem to be, that he whom he saw resembled "the Son of man"--the Lord Jesus as he had seen him in the days of his flesh--though it would appear that he did not know that it was he until he was informed of it, Rev 1:18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognise him as the same. Clothed with a garment down to the foot. A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Compare Barnes Notes on Isa 6:1. And girt about the paps. About the breast. It was common, and is still in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or "the loins;" but it would seem also that it was sometimes worn around the breast. Mt 5:38-41. With a golden girdle. Either wholly made of gold, or more probably richly ornamented with gold. This would naturally suggest the idea of one of rank--probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and sceptre here, and perhaps the leading idea is that of one of exalted rank; of unusual dignity; of one fitted to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See Rev 19:12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance. (i) "one like" Eze 1:26-28, Dan 7:9,13, 10:5,6 Verse 14. His head and his hairs were white like wool, as white as snow. Exceedingly or perfectly white--the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow--the purest white of which the mind conceives. The comparison with wool and snow to denote anything peculiarly white is not uncommon. See Isa 1:18. Professor Stuart

supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and rigour, but that it means radiant, bright, resplendent--similar to what occurred on the transfiguration of the Saviour, Mt 17:2. But to this it may be replied (a) that this would not accord well with that with which his hair is compared-- snow and wool, particularly the latter. (b) The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus in the vision that appeared to Daniel, ( Dan 7:9 ) it is said of him who is there called the "Ancient of Days," that his "garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a Divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah, ( Isa 6:1 ) to Daniel, ( Dan 7:9 ) or to Moses and Aaron, Nadab and Abihu in the mount, Ex 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory. And his eyes were as a flame of fire. Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Dan 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were "as lamps of fire." Numerous instances of this comparison from the Greek and Latin classics may be seen in Wetstein, in loc. (k) "eyes" Rev 2:18, 19:12 Verse 15. And his feet like unto fine brass. Compare Dan 10:6, "And his arms and his feet like in colour to polished brass." See also Eze 1:7, "And they" [the feet of the living creatures] "sparkled like the colour of burnished brass." The word here used--χαλκολιβανω-- occurs in the New Testament only here and in Rev 2:18. It is not found in the Septuagint. The wor

His head and his hair - That is, the hair of his head, not his whole head. Were white as white wool - Like the Ancient of Days, represented in Daniel's vision, Dan 7:9 . Wool is commonly supposed to be an emblem of eternity. As snow - Betokening his spotless purity. And his eyes as a flame of fire - Piercing through all things; a token of his omniscience.

d properly means white brass, (probably compounded of χαλκος, brass, and λιβανος, whiteness, from the to be white.) Others regard it as from χαλκος, brass, and λιπαρον, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The colour varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass--perhaps the same as the ηλεκτρον--the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lex., and Wetstein, in loc. The kind of metal here referred to, however, would seem to be some compound of brass--of a whitish and brilliant colour. The exact proportion of the ingredients in the metal here referred to cannot now be determined. As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Any one who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented. And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory." So Rev 14:2, 19:6. Compare Eze 1:24 Dan 10:6. (a) "feet" Eze 1:7 (b) "voice" Eze 43:2 (c) "sharp" Isa 49:2, Heb 4:12 (d) "sun" Rev 10:1, Acts 26:13 Verse 16. And he had in his right hand seven stars. Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers, ( Rev 1:13 ) they were so arranged as to represent the relative po

And his feet like fine brass - Denoting his stability and strength. As if they burned in a furnace - As if having been melted and refined, they were still red hot. And his voice - To the comfort of his friends, and the terror of his enemies. As the voice of many waters - Roaring aloud, and bearing down all before them.

And he had in his right hand seven stars - In token of his favour and powerful protection. And out of his mouth went a sharp two - edged sword - Signifying his justice and righteous anger, continually pointed against his enemies as a sword; sharp, to stab; two - edged, to hew. And his countenance was as the sun shineth in his strength - Without any mist or cloud.

sition of the seven churches. And out of his mouth went a sharp two-edged sword. On the form of the ancient two-edged sword, Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here-that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2 it is said of the same personage, "And he hath made my mouth like a sharp sword." Isa 49:2. So in Heb 4:12, "The word of God is quick and powerful, sharper than any two-edged sword," etc. So it is said of Pericles by Aristophanes-- "His powerful speech Pierced the hearer's soul, and left behind Deep in his bosom its keen point infixt." A similar figure often occurs in Arabic poetry. "As arrows his words enter into the heart." See Gesenius, Comm. zu Isaiah 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not, perhaps, necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this--either of a sword or of the breath proceeding from his mouth appearing to take this form, as Professor Stuart supposes. It may be wholly a figurative representation, as Henrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words. And his countenance. His face. There had been before particular descriptions of some parts of his face--as of his eyes--but this is a representation of his whole aspect; of the general splendour and brightness of his countenance. Was as the sun shineth in his strength. In his full splendour when unobscured by clouds; where his rays are in no way intercepted. Compare Jud 5:31: "But let them that love him [the Lord] be as the sun when he goeth forth in his might." 2Sam 23:4, "And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds." Ps 19:5, "Which [the sun] is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendour of the sun.--This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed. The representation is not that of the Redeemer as he rose from the dead--a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration--where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven--for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest --for all the peculiar habiliments of a Jewish priest are wanting in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel--that which was a suitable manifestation of a Divine being--of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge men we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.Verse 17. And when I saw him, I fell at his feet as dead. As if I were dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a Divine being; but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognise any of the familiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the effect would have been quite as overpowering as is here described. Bu

t the subsequent revelations of this Divine personage would rather seem to imply that John did not at once recognise him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Dan 8:18, "Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright." Dan 8:27, "And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business." Compare Ex 33:20, Isa 6:5, Eze 1:28, 43:3, Dan 10:7-9,17. And he laid his right hand upon me. For the purpose of raising him up. Compare Dan 8:18, "He touched me, and set me upright." We usually stretch out the right hand to raise up one who is fallen. Saying unto me, Fear not. Compare Mt 14:27, "It is I; be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John should not be afraid. Why that was a reason, he immediately adds--that he was the first and the last; that though he had been dead he was now alive, and would continue ever to live, and that he had the keys of hell and of death. It is evident that John was overpowered with that awful emotion which the human mind must feel at the evidence of the presence of God. Thus men feel when God seems to come near them by the impressive symbols of his majesty--as in the thunder, the earthquake, and the tempest. Compare Heb 12:21, Lk 9:34. Yet, amidst the most awful manifestations of Divine power, the simple assurance that our Redeemer is near us is enough to allay our fears, and diffuse calmness through the soul. I am the first and the last. Rev 1:8. This is stated to be one of the reasons why he should not fear--that he was eternal: "I always live--have lived through all the past, and will live through all which is to come--and therefore I can accomplish all my promises, and execute all my purposes."Verse 18. I am he that liveth, and was dead. I was indeed once dead, but now I live, and shall continue to live for ever. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this apply. He had been put to death; but he had risen from the grave. This also is given as a reason why John should not fear; and nothing would allay his fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the f

And I fell at his feet as dead - Human nature not being able to sustain so glorious an appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for receiving so weighty a prophecy. A great sinking of nature usually precedes a large communication of heavenly things. St. John, before our Lord suffered, was so intimate with him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners, be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto him with reverence: an increase of reverence towards this awful majesty can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far away, while you are thinking or reading of these things. And he laid his right hand upon me - The same wherein he held the seven stars. What did St. John then feel in himself? Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by his name, (as the angels did Zechariah and others,) but speaks as his well known master. What follows is also spoken to strengthen and encourage him. I am - When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matt 26:64 . But he now speaks of his own glory, without any veil, in plain and direct terms. The first and the last - That is, the one, eternal God, who is from everlasting to everlasting, Isaiah 41:4 .

And he that liveth - Another peculiar title of God. And I have the keys of death and of hades - That is, the invisible world. In the intermediate state, the body abides in death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St. Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes then his supposed successor at Rome by the keys of purgatory? From the preceding description, mostly, are taken the titles given to Christ in the following letters, particularly the four first.

lesh, and whom, though now long absent, he had faithfully served, and for whose cause he was now in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb. Behold, I am alive for evermore. I am to live for ever. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfil all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne. Amen. A word here of strong affirmation--as if he had said, it is truly, or certainly so. Rev 1:7. This expression is one that the Saviour often used when he wished to give emphasis, or to express anything strongly. Compare Jn 3:3, 5:25. And have the keys of hell and of death. The word rendered hell-- αδης, hades --refers properly to the under world; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which prevailed among the ancients on this subject, Lk 16:23, Job 10:21, Job 10:22. To hold the key of this, was to hold the power over the invisible world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power, (compare Jn 10:18 ) thus showing that the dominion over this dark world was entrusted to him. And of death. A personification. Death reigns in that world. But to his wide-extended realms the Saviour holds the key, and can have access to his empire when he pleases, releasing all whom he chooses, and confining there still such as he shall please. It is probably in part from such hints as these that Milton drew his sublime description of the gates of hell in the Paradise Lost. As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king that reigns there can do to us, for his power extends not beyond the permission of the Saviour, and in his own time that Saviour will call us forth to life to die no more. (a) "liveth" Rom 6:9 (b) "keys" Rev 20:1,2, Ps 68:20 (c) "seven stars" Rev 1:16 (d) "candlesticks" Mt 5:15,16 Verse 19. Write the things which thou hast seen. An account of the vision which thou hast had, Rev 1:10-18. And the things which are. Give an account of those things which thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lamp-stands, and seven stars in the hand of the Saviour, and he is now commanded to record the meaning of these symbols as referring to things then actually existing i

n the seven churches. This interpretation is demanded by Rev 1:20. And the things which shall be hereafter. The Greek phrase rendered hereafter --μεταταυτα--means " after these things;" that is, he was to make a correct representation of the things which then were, and then to record what would occur " after these things:" to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen. The expression refers to future times. He does not say for how long a time; but the revelations which were to be made referred to events which were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation--whether it extended only for a few years, or whether it embraced all coming time. The more natural interpretation, how- ever, would seem to be, that it would stretch far into future years, and that it was designed to give at least an outline of what would be the character of the future in general.Verse 20. The mystery of the seven stars. On the word mystery, Eph 1:9. The word means, properly, that which is hidden, obscure, unknown--until it is disclosed by one having the ability to do it, or by the course of events. When disclosed it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or un

Write the things which thou hast seen - This day: which accordingly are written, Rev 1:11 - 18. And which are - The instructions relating to the present state of the seven churches. These are written, Rev 1:20 - Rev 3:22. And which shall be hereafter - To the end of the world; written, Rev 4:1 , &c.

known. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added in regard to their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these "stars" and "lamp-bearers," which John was more fully to explain. Which thou sawest in my right hand. Gr., " upon my right hand"-- επιτηςδεξιαςμου: giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand--that is, on the palm of his hand as he stretched it out. The expression in Rev 1:16 is, that they were " in (εν) his right hand;" but the language here used is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand. The seven golden candlesticks. The truth which these emblematic representations are designed to convey. The seven stars are. That is, they represent, or they denote-- in accordance with a common usage in the Scriptures. Mt 26:26. The angels of the seven churches. Gr., "Angels of the seven churches:" the article being wanting. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals-- an epistle being directed to "the angel" of each particular church, Rev 2:1,12, etc. The evident meaning, however, is, that what was recorded should be directed to them not as pertaining to them exclusively as individuals, but as presiding over, or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the "angel" as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the "Apostolic Church," [pp. 191-199, London ed.] The word angel properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote any one who is a messenger, and hence, with propriety, any one who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place--to be a representative. In order to ascertain the meaning of the word as used in this place, and in reference to these churches, it may be remarked, (1.) that it cannot mean literally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churches. (2.) It cannot be shown to mean, as Lord ( in loc.) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches, for (a) there is no evidence that any such messengers had been sent to John; (b) there is no probability that while he was a banished exile in Patmos such a thing would be permitted; (c) the message was not sent by them, it was sent to them--" Unto the angel of the church in Ephesus write," etc. (3.) It cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese, for (a) there is nothing in the word angel, as used in this connexion, which would be peculiarly applicable to such a personage--it belong as applicable to a pastor of a single church as to a bishop of many churches. (b) There is no evidence that there were any such groups of churches then as constitute an episcopal diocese. (c) The use of the word " church " in the singular, as applied to Ephesus, Smyrna, etc., rather implies that there was but a single church in each of those cities. Compare Rev 2:1,8,12,18; see also similar language in regard to the church in Corinth, 1Cor 1:2; in Antioch, Acts 13:1; at Laodicea, Col 4:16; and at Ephesus, Acts 20:28. (d) There is no evidence, as Episcopalians must suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was "bishop" of Ephesus; and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor. (e) There is no improbability in supposing that there was a single church in each of these cities--as at Antioch, Corinth, Rome. (f) If John was a prelatical "bishop," it is probable that he was "bishop" of the whole group of churches embracing the seven: yet here, if the word "angel" means "bishop," we have no less than seven such bishops immediately appointed to succeed him. And (g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus Stillingfleet, than whom an abler man, or one whose praise is higher in episcopal churches, as an advocate of prelacy, is not to be found, says of these angels: "If many things in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necessity, the angel must be taken as a representative of the whole body; and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this church?" (4.) If the word does not mean literally an angel; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to some one who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the pastor or "angel" would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it-- as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word. (a) The word angel is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Haggai ( Hag 1:13 ) it is said, "Then spoke Haggai, the Lord's messenger, [Heb. angel, --Septuagint αγγελοςκυριου] in the Lord's message unto the people," etc. (b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mal 2:7, "For the priest's lips should keep knowledge, for he is the messenger of the Lord of hosts "----that is, " angel of the Lord of hosts." (c) The name prophet is often given in the New Testament to the ministers of religion, as being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament. (d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation. (e) The supposition that a pastor of a church is intended will meet all the circumstances of the case: for, (1) it is an appropriate appellation; (2) there is no reason to suppose that there was more than one church in each of the cities referred to; (3) it is a term which would designate the respect in which the office was held; (4) it would impress upon those to whom it was applied a solemn sense of their responsibility. Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they are afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate --the formal, unfrequent, and, in many instances, stately and pompous visitations of a diocesan bishop--to the unsympathising relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a "superiority in ministerial rights and powers," and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the "angel of the church" was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, be more properly entrusted than to such an one; for to no one now would a communication be more properly entrusted than to a pastor. Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime revelation could have existed. To the most beloved of the apostles--now the only surviving one of the number; to him who had been a faithful labourer for a period not far from sixty years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the abodes of men; surrounded by the ocean, and amid barren rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion--the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the "beloved disciple" in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times; for sketching out the history of the church to the consummation of all things.

Write first the mystery - The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in the eleventh verse. Rev 1:11 In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ. And the seven candlesticks are seven churches - How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.