IT IS, “THE Revelation of Jesus Christ, which God gave unto Him,” that is, the unveiling of things to come, for the simple meaning of revelation or apocalypse is unveiling. It is of course true that the unveiling of these future things all hinges on the unveiling or revelation of Jesus Christ in His glory, but the primary meaning is that God gave to Jesus this revelation of things to come that He might show it to His servants. Every clause of this first verse is worthy of careful notice.
It is remarkable, in the first place, that the revelation should be spoken of as given to Jesus, rather than as originated by Him. He is presented then as the servant of God’s will and purpose just as He is in the Gospel of Mark, and it is in that Gospel that we find the passage in which He disowns knowledge of the day and hour of His advent. Here, too, He is the Servant of God to make known things to come as they had been given to Him. Moreover John, who received from Him the revelation, speaks of himself not as an Apostle but as a servant, and those to whom it is conveyed are not spoken of as saints but as servants. It was a day when defection was becoming pronounced, so while there are messages to churches-which reveal the defection-the revelation is given to those who really are servants of God, and who therefore will appreciate it. It is a fact that remains to this day that men who are but unconverted professors of Christ universally decry, if they do not ridicule it; and worldly-minded believers make nothing of it.
Another remarkable feature is the indirectness of the revelation. God gave it to Jesus, and Jesus signified it to John, not directly but by mediation of His angel. Moreover He did not declare it: He “signified” it. In the Gospel John uses the word “sign” for miracle. Here it is a verb formed from the same root. He signed these things to John; and this exactly gives us the character of the book. The prophecy is conveyed not in plain literal speech as elsewhere, but in symbols or signs. Now all this is surely intended to make us feel that there is reserve and distance in the method of revelation, suited to the sad defection that-had already begun in the church. How different the method of those revelations made earlier to Paul, as for instance Act 26:16-18; 2Co 12:1-4; 1Th 4:15-17.
The things signified are such as “must shortly come to pass.” This expression helps to establish the fact that the messages to the churches in Rev 2:1-29 and Rev 3:1-22 have a prophetic bearing. What was signified by the church at Ephesus was beginning to come to pass when John received the prophecy, which carries us right on to the coming of the Lord, and even to the eternal state. The reader is also admonished by this expression that he must not adopt the attitude taken by the Jews when they received the prophecies of Ezekiel. Then they said, “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off” (Eze 12:27). It is an inveterate tendency of our hearts to avoid the force of the Word of God, not by denying it but by relegating it to so distant a future that it can conveniently be ignored.
Having received the revelation John bare record of it, and he describes it in a threefold way. It is “the word of God,” and this fact at once invests the book with full authority and puts it on a par with the other Holy Writings. Then it is “the testimony of Jesus Christ,” and later we are told that this testimony is “the spirit of prophecy” (Rev 19:10). This testimony declares that the Jesus, who suffered and was set at nought here, is the coming Lord of all things in heaven and on earth, and that all might and dominion, power and glory is in His hands. He will execute judgment and bring to pass all the counsel of God. Now this is the spirit of prophecy. As we survey the prophetic field a great drama unfolds before our eyes, and we see beasts and Babylon and other anti-christian forces, but if we do not see them in relation to the testimony of Jesus we shall miss their real instruction and power. In the third place he speaks of “all things that he saw.” for the revelation reached him in the form of visions. The words, “And I saw,” or “And I looked,” occur very frequently in the book.
Then a special blessing is pronounced on the reader, the hearer and the keeper of the words of the prophecy. Let us particularly note that we are to keep-that is, observe-these things. This indicates that the prophecy is to exert a powerful influence upon us. It is to enlighten our minds and guide our footsteps. The main point is not that we should be able to explain with accuracy every symbol used, or identify with certainty every “beast” or
“locust,” but that we should realize how all these actors in the sad drama of man’s rebellion and judgment are like a dark background for the glory of the coming Lord, and that all is to lead to the separation of our hearts from this present evil age. In this way we shall “keep” the things that are written.
John addresses the book to the seven churches in Asia, as verse Rev 1:4 says. In these seven churches all church history was portrayed, as Rev 2:1-29 and Rev 3:1-22 show; we may therefore accept the book as addressed to the whole church during the centuries of its sojourn in this world, and appropriate to the whole church the grace and peace of this opening salutation.
The grace and peace proceed from the three Persons of the Godhead, but each of the three is presented in a way that differs from the rest of the New Testament. First we have God in His unchanging greatness; eternally and immutably He IS, and therefore as regards the past, He was, and as regards the future, He is to come. He sits therefore above the storms that in this book we are to see raging on the earth, and even in the Heavens.
The second Person named here is the Holy Spirit. He is not presented as the one Spirit of the Epistles but as “the seven Spirits,” an allusion, we suppose, to Isa 11:2. In our verse they are “before His throne,” as being ready to act in the government of the earth. The Spirit is one as to His Person, and this fact is greatly emphasized in connection with the formation of the church, and his activities therein, as we see in 1Co 12:1-31. Yet in His governmental activities He is viewed in a sevenfold way, and the final actions of Divine government are contemplated in this last book of the Bible.
In the third place grace and peace proceed from Jesus Christ, who is presented in a threefold way. He is the faithful Witness in contrast to all others who have borne witness of God. They have each and all failed somewhere. In Him God himself has been perfectly declared, and all truth maintained in full integrity. In considering Him thus, our thoughts have mainly to travel into the past.
But He is also the First Begotten of the dead, and it is this that characterizes Him at the present moment. The church is based upon Him as risen from the dead. Indeed, it was not until He was risen and ascended that the Holy Ghost was shed forth so that the church might be formed.
Then thirdly, He is the Prince of the kings of the earth. He is this in title at the present moment, but He will not publicly assume that place until His second advent, so that considering Him thus our thoughts travel to the future. How comprehensively then-past, present and future-is He set before us. All this He is, and all this He would be, even if no soul of man had received salvation through Him.
But we have received eternal blessing through Him, and hence we know Him in a very intimate way which calls forth an outburst of praise. He loves us and has declared that abiding fact firstly in a work of purification, washing us from our sins in His own blood, and then in a work of exaltation, making us kings and priests to His God and Father. Only as washed from our sins could we be introduced into such a place as that, and it is worthy of note that directly we have Christian blessings mentioned we have God presented in the light in which we know Him-the God and Father of our Lord Jesus Christ-rather than as the eternal I AM, as in verse Rev 1:4.
To such an One as this, known through grace, we heartily ascribe the glory and dominion for ever and ever. Glory and domination have ever been pursued by fallen men. Not one of them has been worthy to receive it, and if in any measure they have attained to it, nothing but oppression has resulted for the masses, and ultimately disaster for themselves. Here at last is One worthy to have it, and wield it to the glory of God and the blessing of men-worthy by reason of who He is as well as what He has done. It is remarkable that we have exactly the same words in 1Pe 5:11. What is there ascribed to “the God of all grace” is here ascribed to Jesus Christ: pretty clear proof, this, of WHO He really is.
Verse Rev 1:7 gives us in very small compass the main theme of the book. The consummation is announced before we see the steps that lead up to it. The same feature characterizes many of the Psalms in the Old Testament. The public and glorious appearing of Christ will bring everything to a head. Every eye shall see Him in surroundings that indicate His Deity, for it is Jehovah, “who maketh the clouds His chariot: who walketh upon the wings of the wind” (Psa 104:3). Zechariah had declared, “They shall look upon Me whom they have pierced” (Zec 12:10), and this shall be fulfilled. He had also declared that there should be those of Israel who should see then the enormity of their national sin in His rejection, and mourn for it in deep repentance. Our verse here announces that all kindreds of the earth shall wail because of Him; not in repentance evidently, but because it seals their doom, and they realize it. Plain proof, this that the world is not going to be converted as the preparation for His coming.
The correct reading in verse Rev 1:8 appears to be “Lord God,” and not “Lord” only. This being so, we hear in the verse the voice of the Lord God Almighty, the eternally existent One, who guarantees the fulfilment of the Advent in its appointed time. Jesus Christ is viewed, as we have pointed out, as the holy and perfect Servant of His glory; the exalted Man, by whom He will administer the world in righteousness. Nothing can possibly defeat One who is the Beginning and the End of all things.
Thus far we have had what we may call the preface. From verse Rev 1:9 to the end of the chapter we have John’s account of the vision of the Lord that was granted to him, out of which sprang the writing of this book. In recounting it, he does not present himself as an Apostle, but as a brother of those to whom he wrote and as a sharer in their present trials and future prospects. This is the time marked by tribulation for the saints below, and of patience for Christ glorified on high. He waits in patience for the hour to strike when the Kingdom will be His. We are called to enter into that same patience, as we shall see when we read Rev 3:10, and as the Apostle Paul indicated in 2Th 3:5.
At that time John was suffering the tribulation that is involved in isolation. Banished to Patmos, he was cut off from his fellow-believers, yet he was in no way isolated from His Lord. On a certain first day of the week, which is the Lord’s Day, he was carried outside himself by the special energy of the Holy Spirit of God, and so he was brought into a condition in which he was enabled to see and hear heavenly things. It is well for us to remember that though we have never needed, and therefore never come under such a special action of the Spirit, yet it is only by the ordinary action and energy of the Spirit that we discern and apprehend anything of the things of God.
He tells us first what he heard. A powerful voice of authority bade him write the things he was about to see in a book, and send it to seven selected churches in the Province of Asia. John was thus constituted a Seer. He was also told that it was the Divine intention that the revelation he was now to receive should be enshrined in a Book. In their eagerness to get rid of a written revelation from God, men decry the Scriptures and accuse of “Bibliolatry” those of us who accept the Bible and reverence it as the Word of God. They would like us to regard a book revelation as something quite beneath the Divine dignity. We, on the contrary, regard it as exactly suitable to His dealings with men whom He has endowed with powers of reading and writing, and who have learned to hand on knowledge from one generation to another by means of books. The seven churches were to have the book, and that which they symbolized-the whole church throughout the centuries until the Lord comes-was to have it too.
The seven churches, whether we view them historically or prophetically, differed widely in their character and state, yet the same revelation of things to come would be salutary for each. Let those who decry the study of prophecy note this! Whatever our spiritual state as individuals may be, it will be for our health and blessing if we gain a clear understanding of the solemn scenes of judgment by which God is going to bring earth’s sad story to a triumphant conclusion.
Hearing this trumpet voice of authority, John turned to see the majestic Person who uttered it, and thus was he brought face to face with his Lord, and granted a sight of the One he had once known so well on earth, but now displayed in a character and amidst circumstances that to him were entirely new.
The Lord Jesus presented Himself to John as “like unto the Son of Man.” This was not an unknown title to John, for Jesus in the days of His flesh spoke of Himself thus. What was new was the fact that the Son of Man had exchanged conditions of humiliation for surroundings of glory. John had just been instructed to write in a book what he saw, and this he faithfully carried out. In the course of this book he describes a great many things that passed before his vision, but all of them hinge on this first great vision of the Son of Man in His judicial glory. The Lord’s own words were that the Father had given Him authority to execute judgment, “because He is the Son of Man” (Joh 5:27).
The description given to us in verses Rev 1:13-17 speaks entirely of judgment. John had once leant on Jesus’ breast at supper, now that same breast is under restraint, girt about with a girdle of gold. The sight of His head was like unto that of “The Ancient of Days” of Dan 7:1-28, in whose presence “the judgment was set, and the books were opened.” The eye symbolizes intelligence and discernment, and His were as a flame of fire, not only discerning but also resolving all things into their first elements. So too, His feet, which contact the earth, and under which all things are put, were as fine brass glowing in a furnace, just as once the fine brass of the altar glowed beneath the fire of the sacrifices. His voice was full of authority and majesty, irresistible like the thunderous roar of the ocean.
The right hand too speaks of power. His tongue was like “a sharp two-edged sword :” that is, His verdicts had all the discerning and cutting power of the veritable word of God. Finally, His whole countenance was clothed with sun-like glory, too bright for mortal eyes. No wonder, that in the presence of such an One-the Son of Man, arising to judgment, invested with the insignia and glory of Deity-John fell at His feet as dead.
But though he was a servant, and therefore a subject of His judicial scrutiny, John was also a saint, and hence a subject of His grace. His grace is as great as His glory. His right hand, which held the seven stars, was laid upon John, so that he might be lifted up and strengthened to receive and record the visions in which the revelation was to be conveyed. “Fear not,” was the assuring word.
The judicial glory of the Lord had been conveyed in the vision; now we have His glory declared in His own words, and that in a threefold way. First, the glory of Deity. He is “the First and the Last, and the Living One.” Compare this with verse Rev 1:8, where the Lord God, the Almighty, proclaims Himself the “Alpha and Omega, the Beginning and the Ending.” No one but God can be, “the First” or “the Beginning,” but being a Person in the unity of the Godhead, Jesus is God.
Secondly, the glory of redemption, of death and resurrection. He “was” or “became” dead, but now is “alive for evermore,” or “living to the ages of ages.” He, who is revealed as the universal Judge, has Himself tasted the judgment of death, and risen above its power into resurrection life.
Then, thirdly, the glory of dominion. Death and hell (Hades) are the great foes of sinful mankind, the symbols of the curse under which sin has brought them. Holding the keys, He is the complete Master of both. Thus Jesus presented Himself in His Deity; in His risen estate, redemption having been accomplished; and as the complete Master of man’s ancient foes.
What an uplift this must have been to John! And what an uplift it should be to us! It prepared him to write as he was bidden in verse Rev 1:19. It will prepare us to read and digest what he has written, and to face with undismayed hearts the searching unfoldings of the book.
Verse Rev 1:19 should be carefully noted, as it contains the Lord’s own division of the book. John was to write (1) the vision he had just seen. This he did in the few verses we have just considered. Then (2) he was to write “the things that are,” and (3) “the things which shall be hereafter,” or, “the things that are about to be after these.” Now in Rev 4:1 the voice from heaven lifts John in spirit to heaven that he may be shown “things which must be hereafter,” or, “things which must take place after these things;” so that as we pass into Rev 4:1-11 we begin the third section of the book. Clearly therefore Rev 2:1-29 and Rev 3:1-22 comprise section 2. We believe this verse Rev 1:19 is an important key to the right unfolding of Revelation, so we ask our readers to note it carefully. We have no hesitation in saying that any explanation of the visions of this book which violates this distinction, or does not observe it, is bound to be defective, if not positively erroneous.
The last verse of chapter 1 is introductory to “the things that are,” given in chapters 2 and 3. In the vision the Son of Man was seen in the midst of seven golden candlesticks or lamps, and holding seven stars in His right hand. The meanings of these symbols are given to us. Each lamp is a “church” or “assembly.” Each star is an “angel” or “messenger” or “representative” of an assembly. We have not here, then, the whole church in its place of privilege, as presented through Paul in Ephesians, Colossians and elsewhere, but each local church in its responsibility to be a light for Christ during the time of His absence as rejected from the earth. The whole church in its oneness men cannot see, but a local church they can, and the practical state and condition of such widely differs. The angel may signify one or more in each church who are representative of it and of its state. The Lord conveys His verdict in each case not to the church as a whole but to the angel, thus again showing the reserve that marked Him in His judgment of their state, and the sense of distance that had supervened. This sense of reserve and distance characterizes the whole book, as we have already observed.
Rev 1:1. The Revelation of Jesus Christ,- The book opens with the title, or inscription, the scope and design of it; to foretel things, which should shortly begin to be fulfilled, andsucceed in their due season and order, till all were accomplished; and with the blessing pronounced on him who should read and explain it, and on them who shall hear and attend to it. The distinction is remarkable, of him that readeth, and of them that hear: for books being then in manuscripts, were in much fewer hands; and it was a much readier way to publish a prophecy, or any thing, by public reading, than by transcribing copies. It was the custom too of that age to read all the apostolic writings in the congregations of the faithful; but now this excellent book of the Revelation is seldom read, or only some few parts of it, in the congregations. Instead of and he sent and signified it, &c. the Greek might be better rendered which he signified, sending by his angel. In the stile of prophecy, whence the expressions of this book are chiefly taken, every thing is called an angel that notifies a message from God, or executes his will; a prophetic dream is an angel; the pillar of fire, which went before the Israelites, is called God's angel. The winds, and flames of fire, are angels to us, when used by God as voices to teach, or rods to punish us: so that God is properly said to reveal by his angel, what he makes known either by voice, by dream, by vision, or any other manner of true prophetic revelation. BishopBossuet has finely observed, in the preface to his Exposition of the Revelation, "that in the Gospel of St. John we read the life of Christ on earth as a man conversing with men, humble, poor, weak, and suffering; we behold a sacrifice ready to be offered, and one appointed to sorrows and death: but in the Revelation of St. John we have the gospel of Christ, who was now raised from the dead. He speaks and acts as having conquered the grave, and triumphed over death and hell; as entered into the place of his glory, angels, principalities, and powers being made subject unto him; and exercising the supreme universal power which he has received from the Father over all things in heaven and earth, as our Saviour, for the protection of his church, and for the sure happiness of his faithful servants in the end." All this he is as Mediator, being at the same time, in respect to Deity, "God over all, blessed for ever."
Rev 1:2. Who bare record- "Who, being honoured with so important a message, failed not faithfully to declare it, but testified the word of God, which, in those prophetic visions, came unto him; and the testimony of Jesus Christ, (whose messenger the angel was,) exactly reporting whatever he saw."
Rev 1:4. John to the seven churches- The apostle dedicates his book, Rev 1:4-6 to the seven churches of the Lydian or Proconsular Asia, wishing them grace and peace from God the Father, as the author and giver; from the seven spirits, the representatives of the Holy Ghost, as the instruments; and from Jesus Christ the Mediator,whoismentioned last, because the subsequent discourse more immediately relates to him. To the dedication he subjoins a short and solemn preface, Rev 1:7-8 to shew the great authority of the divinePerson who had commissioned him to write the Revelation. Grotius is of opinion, that the nominative case not being varied in the clause rendered from him which is, and which was, &c. into the genitive, as the common rules of grammar require, is designed to represent the everlasting veracity and invariableness of God, and the unchangeable majesty of Christ, in the testimony of his gospel, and the glory of his kingdom. The Holy Spirit, as is above hinted, is meant by the seven spirits which are before the throne. Seven, in the language of prophesy, often expresses perfection, and may better be understood of the most perfect Spirit of God, the Author of all spiritual blessings, than of seven angels, as a more natural interpretation of the expression in prophesy, as well as much more agreeable to the manner of the gospel blessing, from Father, Son, and Holy Ghost.
This too is most consistent with the prohibition of prayer to the angels; and, if we do not take this for the true interpretation, it will be a great difficulty to account for the omission of the Spirit, whose dignity must be allowed infinitely superior to that of the highest created angel.
Rev 1:5. The faithful witness,- In the original the nominative case is again used by St. John, contrary to the analogy of grammar, to signify, that, as he had intimated the immortality of the Deity, so likewise Christ was no less immutable in his kingdom and in his testimony. Christ is called the Prince of the kings of the earth, to encourage them in the profession of Christianity, notwithstandingthe opposition made by kings, whom he could easily defeat and destroy in a moment. See Joh 13:34; Joh 15:9. 1Jn 1:7.
Rev 1:7. Behold, he cometh with clouds, &c.- This verse contains the great moral which the whole book is designed to illustrate; namely, that, though there should be great opposition made against the cause and kingdom of Christ, yet it should be utterlyin vain, and his kingdom should triumph in the most illustrious manner; so that all who had opposed him, should have the greatest reason to mourn; to lament that fatal opposition, by which, instead of prevailing in the least against him, they have only effected their own destruction: and as this series of divine prophecy begins, so it ends with this sentiment, and with the joyful consent of his faithful servants to this glorious truth, which should fill the enemies of Christ with such terror and dismay. Comp. ch. Rev 22:20. The last clause, Even so, Amen, may be thus interpreted, "Yea, Lord, we repeat our joyful assent; be it so; Come, Lord Jesus, in the clouds of heaven; take to thyself thy great power, and reign: thy faithful people shall lift up their heads with joy and triumph, being assured that their complete redemption is approaching."
Rev 1:8. I am Alpha and Omega,- "I was before all worlds, and shall continue the same, when all the revolutions of this world are over, and the final scenes relating to it shall be concluded." This verse affords us a glorious attestation to the Divinity of our great Lord and Saviour; and, though some have endeavoured to weaken its force by interpreting the words as spoken by the Father, every unprejudiced reader must discern that nothing can be more inconsistent with the context. Besides, most of the phrases which are here used, are afterwards applied to our Lord Jesus Christ. See Col 1:17. Heb 1:3.
Rev 1:9. I John,- The apostle, in this and the subsequent verses, mentions the place where the Revelation was given, and describes the manner and circumstances of the first vision: the place was Patmos. Ecclesiastical history tells us, that St. John was here employed in digging in a mine, being banished hither by Domitian the emperor, after he had come unhurt out of a cauldron of boiling oil; but the historical evidence produced for this latter event is very uncertain. Bishop Newton is of opinion, that St. John was banished by Nero.
Rev 1:10. I was in the Spirit on the Lord's day,- That is, the day which we in general call Sunday; denominated the Lord's day, in memory of his resurrection from the dead. That the primitive Christians set this day apart for religious worship, appears both from St. Paul's Epistles, and from Justin Martyr's Apology, Ignatius, Tertullian, &c. It should be observed, that this Revelation was given on the Lord's day, when the apostle's heart and affections, as we may reasonably suppose, were peculiarly sublimed by the meditations and devotions of the day, and rendered more capable of receiving divine inspiration. The heavenly visions were vouchsafed to St. John, as they were before to Daniel, (ch. Rev 9:20.) after supplication and prayer; and there being two kinds of prophetic revelation, in a vision, and a dream, the Jews accounted a vision superior to a dream, as representing things more perfectly, and to the life; so that this book is represented as the highest degree of prophetic revelation.
Rev 1:11. Saying, I am Alpha and Omega,- Dr. Doddridge's note here deserves to be particularly remarked: "That these titles (says he) should be repeated so soon, in a connection which demonstrates that they are given to Christ, will appear very remarkable, whatever sense be given to the 8th verse; and I cannot forbear recording it, that this text hath done more than anyother in the Bible toward preventing me from giving into that scheme, which would make our Lord Jesus Christ no more than a deified creature." Whether these seven were the only Asiatic churches, we do not presume to inquire; doubtless they were the principal. See on ch. Rev 2:1. It is certain, the epistles to these churches contain many things of universal concern; and as there is plainly an intention to represent the regard of Christ to ministers and churches, by his walking among golden candlesticks, and holding stars in his right hand, the number seven may be mentioned as it seems best to harmonize with some other parts of this book; namely, with the seven spirits, seven seals, seven trumpets, &c. See on Rev 1:4.
Rev 1:12. Seven golden candlesticks;- The original word here used for candlesticks, answers almost constantly to the Hebrew one used for the golden candlesticks, or chandeliers, in the tabernacle and temple.
Rev 1:13. One like unto the Son of man, clothed, &c.- The clothing here mentioned, is something like the Jewish high-priest's; and Christ is described much in the same manner as the divine appearance in Daniel's vision; Dan 7:9. The girdles were a kind of sash, which went over the neck like a tippet, were crossed on the breast, and then went round the lower part of it two or three times, like a modern circingle, and from hence they fell down almost to the feet. They were sometimes embroidered, and at other times fringed with gold. The priests were required, for coolness and decency, to wear linen garments, and gird themselves higher than others; (see Eze 44:17-18.) And this is one of the many allusions to the temple, and its forms and customs, with which we shall find this book so greatly to abound. See Exo 39:5.
Rev 1:14. His head and his hairs were white like wool,- The hairs of his head, &c. The word Λευκος, which we translate white, properly signifies "of great lustre." Thus ch. Rev 20:11. I saw a great white throne, that is, "a throne with glorious lustre." This being an appearance of the Shechinah, is to be considered, as that always was, a representation of the divine Presence, Majesty, and Glory. Therefore the glory in which the Shechinah appeared in ancient prophecy, is very properly applicable to it.
Rev 1:15. Unto fine brass,- The original word χαλκολιβανον, signifies some kind of fine copper or brass; the inferior kind of auri chalcum, in use among the Romans. See Dan 10:6 and Parkhurst on the word.
Rev 1:16. He had in his right hand seven stars:- The candlesticks, or churches, were round about him: he, in the midst of them, held in his right hand the stars; that is, the angels or bishops of the churches: stars are the hieroglyphics used to express both rulers and teachers. They may therefore, with great propriety, be used symbolically, for the bishops or pastors of the church. See on Jude, Rev 1:13.
Rev 1:17. And when I saw him, I fell at his feet, &c.- "I have just been describing the appearance of Jesus Christ to me, with which I was favoured on the Lord's day, while I was engaged in such devout sentiments as were suitable to the time and occasion: and I now add, that when I saw him in this awful, this glorious and resplendent form, I was perfectly overwhelmed with the majesty of his appearance, so that I fell down at his feet dead; and he immediately condescended to raise me up, with great indulgence; for he laid his right hand upon me, and said to me, Fear not, John, for I appear to thee for purposes of mercy; I am, indeed, as I have proclaimed myself, the First and the Last, possessed of divine perfections and glories, from eternity to eternity the same."
Rev 1:18. Amen;- This seems to have been the exclamation of St. John, testifying his joyful assent to the nobletruths which precede; after which the discourse is continued in the person of Christ. We have often observed that the word Αδης, here rendered hell, signifies, "The unseen world." Our English, or rather Saxon word, hell, in its original signification, though it is now understood in a more limited sense, exactly answers to the Greek word, as it denotes a concealed, or unseen place; and this sense of the word is still retained in the eastern, and especially in the western counties of England: to hellover a thing, is to cover it.
Inferences.-With what sublimity does this wonderful book open! which, though pregnant with inexplicable mysteries, is, at the same time, pregnant with instruction; which the weakest of Christ's humble disciples may peruse with sacred complacency and delight. For surely we are not to imagine that divine book to be unfit for our perusal, and undeserving our regard, concerning which its divine Author expressly declares, Blessed is he that readeth, and they that hear the words of this prophecy! Thanks be to our Heavenly Father, that he gave it to his Son Jesus Christ: Thanks to the Son of God, that he gave it to his servant John, to be transmitted down to future generations.
Let us attentively view the divine glory of the Father, and of his only-begotten Son, who is the brightness of that glory, and the express image of his person, and of the Holy Ghost, who is here represented by the seven spirits before the throne. From us, and from all created nature, let there be glory to him that is, and that was, and that is to come, and to the First-born from the dead, who is superior to all the kings of the earth, and to all the angels of heaven, who is so intimately united with the Father in divine perfections and glories, that he also is the Alpha and Omega, the Beginning and the End: that he also is Almighty; able, by his mighty power, to subdue all things to himself; and is the same yesterday, to-day, and for ever. Never let us be unmindful of the condescension of the Son of God, in becoming for our redemption and salvation, the Son of man. Let the great things that he has done for us, and the great things he has taught us to expect from him, be ever familiar to our minds. How astonishing was that love, which engaged him to wash from their sins in his own Blood all persevering believers! How glorious is that exaltation to which he is raising them! rendering them, even in the present world, kings and priests to God, and inspiring them with the ardent hope of an immutable kingdom, and an everlasting priesthood in the temple of their God above. This is the sublime and transcendent happiness of all who perseveringly with lively faith look for that blessed hope, and the glorious appearance of the great God and our Saviour Jesus Christ. This illustrious Personage is coming in the clouds, and our eyes shall see him: too often already have we pierced him; let us mourn over our sins at present, that we may not pour forth floods of unprofitable tears in that awful day, as all the tribes of the earth shall do, who have dared to set themselves against the kingdom of Christ; a kingdom which shall then be triumphant over all opposition, the last of its enemies being vanquished and destroyed.
In the mean time, what unspeakable happiness can our blessed Redeemer confer on his faithful servants, while suffering in his cause! How wretched was Caesar on his imperial throne, compared with this despised and persecuted disciple of Christ, in his old age banished to the desolate island of Patmos! There his Lord condescended to visit him, opened his eyes to prophetic visions, and diffused around him celestial glories. May we in no case be ashamed of the word of God, and the testimony of Jesus Christ, a zeal for which was so graciously acknowledged, so gloriously rewarded.
It was on the Lord's day that the apostle was in the Spirit: how often has the Spirit of God visited his people at that sacred season, visited them as well in their secret retirements as in the public assembly; when the hand of Providence, as in the instance before us, and not their own negligence, and indifference to divine ordinances, occasioned their absence from them!
Let our souls again bend, in humble veneration, to Him who is the First and the Last, the Alpha and the Omega. And if we have heard in effect his awful voice proclaiming himself by these illustrious and divine titles, let us turn, as it were, to behold him; and by these marvellous visions in which he manifested himself to St. John, let us endeavour to form some imperfect ideas of our blessed Lord, and the magnificence and glory with which he appears to the inhabitants of the heavenly regions. Every circumstance, not excepting the minutest and most inconsiderable, attending this appearance of Christ to his beloved apostle, seems designed to convey some divine truth, some important lesson, for the contemplation and instruction of future ages. It was, in general, beyond all question, intended to impress us with the highest reverence of our glorified Redeemer, that we may pay him our humble and devout adoration, and thus, in some degree, anticipate the pleasure with which we hope to appear in his immediate presence above.
REFLECTIONS.-1st, The book opens,
1. With a preface, declaring its sacred contents. The revelation of Jesus Christ, which comes from him, as the great Prophet of his church, and which God gave unto him, to shew unto his servants things which must shortly come to pass; some of them to be quickly accomplished, and the rest in order till the end of time: and he sent and signified it by his angel, whom he employed on this errand, unto his servant John, who bare record of the word of God, and had before, in his gospel and epistles, spoken of the glory and offices of the incarnate Word, and was one of the faithful witnesses of the testimony of Jesus Christ, of his gospel, and of all things that he saw; the miracles, life, death, and resurrection of the great Redeemer, and those amazing visions which are here recorded.
2. A blessing is pronounced on the hearers, readers, and observers of this book. Blessed is he that readeth, and they that hear the words of this prophecy, attentively marking the prophecies here revealed, and inquiring into the mind of the Spirit; and keep those things which are written therein; retaining them in their memory, and directed by them in their practice: for the time is at hand, when their fulfilment will begin. Note; (1.) They who diligently study the scriptures, will find the happy fruit of their labours. (2.) The shorter the period of time allotted to us is, the greater diligence should we give to improve it.
2nd, The apostle,
1. Addresses the seven churches which are in Asia; and adds his benediction, Grace be unto you in all its fulness of blessings, and peace in your consciences from a sense of redeeming love, flowing from him which is, and which was, and which is to come, from the eternal Father, in his nature and perfections unchangeably the same for ever and ever: and from the seven spirits which are before his throne, even that Holy Ghost whose gifts and graces are various and perfect; and from Jesus Christ, through whom, as Mediator, all the blessings of the triune God descend upon his faithful people; who is the faithful Witness, the anointed Prophet to declare the Father's will; and the First-be gotten of the dead, who rose, as our glorious High-priest, with his own blood to appear in the presence of God for us; and the Prince of the kings of the earth, exalted to the mediatorial throne, and become the Head of all principalities and powers, as the universal King, to protect his faithful people, and subdue their enemies.
2. He ascribes glory to the incarnate Jesus. Unto him that loved us with the most unparalleled affection, and washed us from our sins in his own blood, which he shed to redeem us from all iniquity; and hath made us kings and priests unto God and his Father, invested us with dominion over all the power of evil, and consecrated us for his blessed service, to offer those spiritual sacrifices which are acceptable to God by Jesus Christ; to him, even to this most amiable and adorable Jesus, be glory and dominion for ever and ever. Amen. Note; (1.) Jesus by his blood hath atoned for our sins; and this blood alone can cleanse our guilty souls from all sin. (2.) Every child of God is now consecrated to the highest office and dignity; is heir to a throne of glory, and has access with boldness into the holiest of all through the atoning blood. (3.) They who know the divine Redeemer, and are interested in his love, will be ceaseless in their habitual adorations of him.
3. With rapture the apostle looks forward to the glorious coming of Jesus as the eternal Judge; and, as seeing him present for the comfort and joy of his people, cries out, Behold, with wonder and delight, he cometh with clouds in awful majesty, surrounded with angels and archangels, ten thousand times ten thousand, and thousands of thousands; and every eye shall see him, seated on the throne of judgment; and they also which pierced him, with impious and bloody cruelty nailed him to the tree; and all kindreds of the earth shall wail because of him, whose guilt unpardoned now shall stare them in the face, and horrors unutterable seize upon their consciences; while with transport the faithful shall welcome his arrival, approving and applauding all his righteous decisions; and are now wishing for the day of his appearing; even so, Amen! come quickly. Note; (1.) A day of judgment will spread terror through the wicked world. Woe then to those who have pierced the Redeemer, whether in his own person, or in the insults shewn to his people: they shall receive a fearful recompense. (2.) Blessed and happy are they who, in the prospect of this day, can comfortably say, Even so, Amen!
4. The great Judge describes his own transcendent honour. I am Alpha and Omega, the Beginning and the Ending, saith the Lord, the sum and substance of the scriptures, possessing all perfections, and accomplishing all my pleasure; which is, and which was, and which is to come, the Almighty, the self-existent and incomprehensible Jehovah, able to save or destroy to the uttermost.
3rdly, We have the glorious vision which appeared to the divine penman of this book.
1. He calls himself John, your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ; for all his servants follow him with their cross to glory, and must expect, and be content patiently to suffer for his great name's sake. He was now in banishment in the isle of Patmos, for his fidelity to his blessed Master; and, though removed far from earthly comforters, still he found that presence of God, which made his lonely abode a paradise of delights. He was in the Spirit on the Lord's day; whilst on that holy day, observed by the Christian church, in memory of the Saviour's resurrection, he was employed in sacred meditation and prayer, he felt the descending power of the Holy One, and was filled with prophetic inspiration. Note; They who on the Lord's day employ in spiritual exercises their time and thoughts, retiring from the world and all its cares and avocations, will find a blessed intercourse with heaven, and experience that communion with God, which is a foretaste of eternal blessedness.
2. He declares what he heard and saw. A great voice, as of a trumpet behind him, awakened his attention, and he heard distinctly the voice of Jesus, saying, I am Alpha and Omega, the First and the Last; and commanding him to write what in vision he was about to see and hear, and send it to the seven churches of Asia, whose names are specified. Turning to see whence the voice proceeded, a glorious Personage meets his astonished sight, whose majesty he describes. I saw seven golden candlesticks, seven branches springing from the same item, like that which stood in the tabernacle of old, the emblems of that light of truth and fire of love which Jesus sends into the midst of his churches and people, and which they in their conversation hold forth to the world. And in the midst of the seven candlesticks one stood, as the priest when he came to trim the lamps, like unto the Son of man, clothed with a garment down to the foot, not unlike the priestly vestment; and girt about the paps with a golden girdle, far surpassing the costly girdle of the ephod, and intimating how ready and able he is to discharge his sacerdotal office on the behalf of his believing people: his head and his hairs were white like wool, as the Ancient of days, as white as snow; and his eyes were as a flame of fire, piercing and penetrating into the inmost secrets of men's souls, and darting lightning against his foes; and his feet like unto fine brass, as if they burned in a furnace, mighty to support the concerns of his church and people, and to tread down their enemies; and his voice as the sound of many waters, spreading to the distant corners of the earth his blessed gospel word, and terrible in his providences and judgments as the roaring waves. And he had in his right hand seven stars, the faithful bishops and pastors of his Church, whom he upholds and preserves, and who shine bright in the lustre of his grace; and out of his mouth went a sharp two-edged sword, even the word of his law and gospel, pricking sinners to the heart, and hewing down all opposition; and his countenance was as the sun shineth in his strength, reviving as the light and warmth of its invigorating beams. And when I saw him, I fell at his feet as dead, overcome with the brightness of his glory. And he laid his right hand upon me, to revive my intimidated mind by his mighty grace, saying unto me, Fear not, I am the First and the Last, the great Origin, and ultimate End of all things. I am he that liveth, essentially possessed of life in and of myself; and was dead, in that human nature which I assumed; and, behold, I am alive for evermore, Amen! so it is, infallibly certain and true: and have the keys of hell and of death, to save or to destroy, according to his sacred pleasure and divine perfections,-to unlock the gates of the grave to my faithful people, and shut up the wicked in the prison of eternal darkness. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter, until the end of time; and the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels, or messengers, of the seven churches; and the seven candlesticks which thou sawest, are the seven churches. May we by faith behold the same Jesus, and feel the enlivening influence of his presence with our souls!
