Revelation 1 - Pulpit Commentary vs Calvin John vs Coke Thomas

Revelation 1

Revelation 1:1

Verse 1. - The Revelation of Jesus Christ. This phrase occurs elsewhere in the New Testament only in 1 Peter 1:7, 13 (comp. 1 Peter 4:13; 1 Corinthians 1:7; 2 Thessalonians 1:7; Galatians 1:12). It means the revelation which Jesus Christ makes, not that which reveals him. John is the writer, Jesus Christ the Author, of the book. Revelation (απόκαλυψις) is a word reserved for the gospel; no Old Testament prophecy is called a revelation (contrast 1 Samuel 20:30). It means the unveiling of Divine mysteries (Ephesians 3:3), and from this it easily slips into meaning the mystery unveiled. Christ is both the Mystery and the Revealer of it. He comes to reveal himself, and in himself the Father, whose Image he is. Thus in its opening words the book takes us beyond itself. What is revealed is not secrets about the future, but a Person. And the Revealer is not man, but God; not John, but the Divine Son, commissioned by the Father. For even the unincarnate Word receives from the Father that which he reveals. Which God gave unto him. This is remarkably in harmony with the Christology of the Fourth Gospel (John 5:20; John 7:16; John 12:49; John 14:10; John 17:7, 8; comp. Mark 13:32; Acts 1:7). The simple infinitive to express a purpose after "give" is common to Gospel and Apocalypse (Revelation 3:21; Revelation 7:2; Revelation 13:14; John 4:7, 10; John 6:52). His servants. All Christians, not exclusively seers like St. John. "Even the things which" (Revised Version) makes "things which" in apposition with "the Revelation," which is probably right. Must (δεῖ); because God has so decreed. This Divine "must" is frequent in the Gospel (John 3:14, 30; John 9:4; John 10:16; John 12:34; John 20:9). Shortly. The meaning of ἐν τάχει is much disputed. But, like "firstborn" in the question about the brethren of the Lord, "shortly" ought not to be pressed in determining the scope of the Apocalypse. Calling Jesus the firstborn Son of Mary tells us nothing as to her having other children. Saying that the Apocalypse shows things which must shortly come to pass tells us nothing as to its referring to events near St. John's own day. Probably it refers to them and to much else in the Christian dispensation. In the language of the seer, past, present, and future are interwoven together as seen by God, and more truth is contained than the seer himself knows. "The whole book ought to be received as a single word uttered in a single moment" (Bengel). It does not follow, because St. John had events near to his own day in his mind, that his words are limited to those events for us (comp. Luke 18:7, 8; Matthew 24:29:2 Peter 3:4, 8; Habakkuk 2:3; see Westcott, 'Historic Faith,' pp. 74, 75, and note on 1 John 2:18 in the 'Cambridge Bible for Schools'). Signified. Jesus Christ signified, i.e. made known by symbol and figure, the things which must come to pass. "Signify" (σημαίνειν) is characteristic of St. John, to whom wonders are "signs" (σημεῖα) of Divine truths. "This he said, signifying [by means of an allegory] by what manner of death he should die" (John 12:33; comp. 18:32; 21:19). By his angel; literally, by means of his angel (διὰ τοῦ ἀγγέλου). "Angel" here probably has its, common meaning of a spiritual messenger from the unseen world; but it is the fact of his being Christ's messenger, rather than his heavenly character, that is specially indicated. Whether one and the same angel is employed throughout the Revelation is not clear. He does not come into the foreground of the narrative until Revelation 17:1, 7, 15 (comp. Revelation 19:9; Revelation 21:9; Revelation 22:1, 6, 9). The Revelation is begun (vers. 17-20) and ended (Revelation 22:16) by Christ himself; but the main portion is conducted "by means of his angel." Thus St. Paul says of the Law that it was "administered by means of angels in the hand of a mediator," i.e. Moses (Galatians 3:19). In this case the mediator is John, a "servant" specially selected for this work (Isaiah 49:5; Amos 3:7). Thus we have four gradations - the primary Agent, the Father; the secondary Agent, Jesus Christ; the instrument, his angel; the recipient, John.

Revelation 1:2

Verse 2. - Who bare record. "To bear witness" (μαρτυρεῖν) and "witness," or "testimony" (μαρτυρία), are characteristic of St. John's writings, and serve to connect together his Gospel, the First Epistle, and the Apocalypse. Such words should be carefully noted, and, so far as possible, uniformly translated, in order to mark their frequency in the English Version. The Authorized Version rings the changes on "bear witness," "bear record," "give record," and "testify," for μαρτυρεῖν; and on "witness," "record," and "testimony," for μαρτυρία. The Revised Version has here made great improvements. To bear witness to the truth and the Word of God was St. John's special function throughout his long life, and to this fact he calls attention in all his chief writings (see Haupt on 1 John 5:6). The testimony of Jesus Christ, like "the Revelation of Jesus Christ" (ver. 1), means that which he gave, not that which tells about him. And of all things that he saw; better, as in the Revised Version, even of all things that he saw, taking δσα εἵδεν in apposition with what precedes. The seer is here speaking of the visions of the Apocalypse, not of the events in Christ's life. The aorists, ἐμαρτύρησεν and εἵδεν, are rightly compared to the συνέγραψε of Thucydides (1:1; 6:7, 93).

Revelation 1:3

Verse 3. - He that readeth this book publicly in the church, and they that hear the book read, are equally blessed. There is grace promised to both minister and congregation who live up to the spirit of the Scriptures. St. John here suggests that a usage common in the Jewish Church (Luke 4:16; Acts 15:21; 2 Corinthians 3:15) may be adopted in the Christian Church. Probably this verse is the earliest authority for the public reading of the New Testament Scripture. It is very precarious to argue that "the Apocalypse, which points to this custom, cannot have been composed in the year 68," because this Christian custom is of later origin than 68. The official communications of apostles were sure to be read publicly in the churches (see Lightfoot on Colossians 4:16). Until the new lectionary came into use, the blessing here promised to the liturgical use of the Apocalypse was sadly neglected in the English Church. One might almost have supposed that a blessing had been pronounced on those who do not read and do not hear the prophecy. The words of this prophecy; literally, of the prophecy; i.e. "the prophecy of this book" (Revelation 22:7, 18). That which is a revelation in reference to Christ is a prophecy in reference to John. "Prophecy" must not be narrowed down to the vulgar meaning of foretelling future events; it is the forthtelling of the mind of God. Prophecy, in the narrow sense of prediction, cannot well be kept. It is God's call to repentance, obedience, steadfastness, and prayer that must be kept by both reader and hearers in order to bring a blessing. And if the words are to be kept, they can be understood. We have no right to set aside the Revelation as an insoluble puzzle (comp. Luke 11:28, where, however, we have φυλάσσειν, not τηρεῖν). The time is at hand. The appointed time, the season foreordained of God (καιρός, not χρόνος), is near. We may ask, with F.D. Maurice, "Did not the original writer use words in their simple, natural sense? If he told the hearers and readers of his day that the time was at hand, did he not mean them to understand that it was at hand?" No doubt. But that does not preclude us from interpreting the inspired words as referring, not only to events near St. John's time, but also to other events of which they were the foretastes and figures. To us the meaning is that the type of the end has been foretold and has come, and the end itself, which has been equally foretold, must be watched for in all seriousness.

Revelation 1:4

Verses 4-8. - The address and greeting. Of this section only vers. 4-6 are, strictly speaking, the salutation; vers. 7, 8 constitute a kind of summary, or prelude - ver. 7 being more closely connected with what precedes, ver. 8 with what follows. The salutation proper (vers. 4-6) should be compared with the salutations in St. Paul's Epistles. Verse 4. - John. Evidently some well-known John, otherwise some designation would be necessary. Would any but the apostle have thus written to the Churches of Asia? St. Paul had some need to insist upon his being an apostle; St. John lind none. To the seven Churches. From the earliest times it has been pointed out that the number seven here is not exact, but symbolical; it does exclude other Churches, but symbolizes all. Thus the Muratorian Fragment: "John in the Apocalypse, though he wrote to the seven Churches, yet speaks to all." Augustine: "By the seven is signified the perfection of the universal Church, and by writing to seven he shows the fulness of the one." So also Bede: "Through these seven Churches he writes to every Church; for by the number seven is denoted universality, as the whole period of the world revolves on seven days;" and he points out that St. Paul also wrote to seven Churches. Compare the seven pillars of the house of wisdom (Proverbs 9:1), the seven deacons (Acts 6:3), the seven gifts of the Spirit. The number seven appears repeatedly in the Apocalypse; and that it is arbitrary and symbolical is shown by the fact that there were other Churches besides these seven - Colossae, Hierapolis, Tralles, Magnesia, Miletus. The repeated formula, "He that hath an ear, let him hear what the Spirit saith to the Churches," proves that the praise and blame distributed among the seven are of universal application. Asia means the Roman proconsular province of Asia, i.e. the western part of Asia Minor (comp. 1 Corinthians 16:19). Grace be unto you, and peace. This combination occurs in the salutations of St. Peter and St. Paul. It unites Greek and Hebrew elements, and gives both a Christian fulness of meaning. From him which is. Why should not we be as bold as St. John, and disregard grammar for the sake of keeping the Divine Name intact? St. John writes, ἀπὸ δ ῶν, κ.τ.λ. not ἀπὸ τοῦ ὅντος, κ.τ.λ. "If in Exodus 3:14 the words may run, 'I AM hath sent me unto you,' may we not also be allowed to read here, 'from HE THAT IS, AND THAT WAS, AND THAT IS TO COME'?" (Lightfoot, 'On Revision,' p. 133). Note the ὁ ῆν to represent the nominative of the past participle of εϊναι, which does not exist, and with the whole expression compare "The same yesterday, and today, and forever" (Hebrews 13:8). Here every clause applies to the Father, not one to each Person; the three Persons are marked by the three prepositions, "from ... and from ... and from." It is a mistake to interpret ὁ ἐρχόμενος either of the mission of the Comforter or of the second advent. The seven Spirits. The Holy Spirit, sevenfold in his operations (Revelation 5:6). They are before his throne, ever ready for a mission from him (comp. Revelation 7:15). The number seven once more symbolizes universality, plenitude, and perfection; that unity amidst variety which marks the work of the Spirit and the sphere of it, the Church.

Revelation 1:5

Verse 5. - The faithful Witness. This was his function - "to bear witness unto the truth" (John 18:37). The rainbow is called "the faithful witness" (Psalm 89:37). The Firstborn of the dead. Christ was the first who was born to eternal life after the death which ends this life (see Lightfoot on Colossians 1:15, 18; and comp. Psalm 89:27). "The ruler of this world" offered Jesus the glory of the kingdoms of the world, if he would worship him. He won a higher glory by dying to conquer him, and thus the crucified Peasant became the Lord of Roman emperors, "the Ruler of the kings of the earth." The grammar of this verse is irregular; "the faithful Witness," etc., in the nominative being in apposition with "Jesus Christ" in the genitive (comp. Revelation 2:20; Revelation 3:12; Revelation 9:14; Revelation 14:12). Unto him that loved us. The true reading gives "that loveth us" unceasingly. The supreme act of dying for us did not exhaust his love. In what follows it is difficult to decide between "washed" (λούσαντι) and "loosed" (λύσαντι), both readings being very well supported; but we should certainly omit "own" before "blood." The blood of Jesus Christ cleansing us from all sin is a frequent thought with the apostle who witnessed the piercing of the side (Revelation 7:13, 14; 1 John 1:7; 1 John 5:6-8).

Revelation 1:6

Verse 6. - And hath made us kings and priests; rather, as in the Revised Version, and he made us (to be) a kingdom, (to be) priests. "Made us" is not coordinate with "loosed us;" the sentence makes a fresh start. "Kingdom," not "kings," is the right reading. Christians are nowhere said to be kings. Collectively they are a kingdom - "a kingdom of priests" (Exodus 19:6), or, as St. Peter, following the LXX., gives it, "a royal priesthood" (1 Peter 2:9). Each member of Christ shares in his eternal priesthood. Unto God and his Father; more probably we should render, with the Revised Version, unto his God and Father (comp. John 20:17; Romans 15:6; 2 Corinthians 1:3; Ephesians 1:3). Alford objects that when St. John wishes a possessive genitive to apply to more than one substantive, he commonly repeats the genitive; and he quotes John 2:12; John 6:11; John 9:21. But in these passages he repeats not only the genitive, but the article. Here the article is not repeated, and τῷ Θεῷ καὶ Πατρὶ αὐτοῦ must be taken as one phrase. To him be the glory. The construction returns to that of the opening clause, "Unto him that loveth us." St. John's doxologies increase in volume as he progresses - twofold here, threefold in Revelation 4:11, fourfold in Revelation 5:13, sevenfold in Revelation 7:12. In each case all the substantives have the article - "the glory," "the honour," "the power," etc. Forever and ever; literally, unto the ages of the ages (εἰς τοὺς αἰῶνας τῶν αἰώνων, in saecula saeculorum). It occurs twelve times in the Apocalypse, besides once without the articles (Revelation 14:12). In his Gospel and Epistles St. John uses the simpler formula, "forever," literally, "unto the age" (εἰς τὸν αἰῶγα). (See Appendix E. to St. John, in the 'Cambridge Greek Testament.') An indefinite period of immense duration is meant (comp. Galatians 1:5 and Ephesians 2:2, 7, where the countless ages of the world to come seem to be contrasted with the transitory age of this world; see also Hebrews 13:21 and 1 Peter 4:11).

Revelation 1:7

Verses 7, 8. - It is difficult to determine the exact connexion of these verses with one another, and with what precedes and follows. It seems best to make ver. 7 a kind of appendix to the salutation, and ver. 8 a kind of prelude to the whole book. They each give us one of the fundamental thoughts of the Apocalypse; ver. 7, Christ's certain return to judgment; ver. 8, his perfect Divinity. Verse 7. - He cometh. He who loveth us and cleansed us and made us to be a kingdom will assuredly come. While interpreting the verse of the second advent, we need not exclude the coming to "those who pierced him" in the destruction of Jerusalem, and to "the tribes of the earth" in the breakup of the Roman empire. With the clouds. This probably refers to Mark 14:62, "Ye shall see the Son of man ... coming with the clouds of heaven" (comp. Daniel 7:13, "Behold, one like the Son of man came with the clouds of heaven"). Aquinas and other writers make the clouds symbolize the saints, "who rain by preaching, glisten by working miracles, are lifted up by refusing earthly things, fly by lofty contemplation." And they also; better, and all they who (οἵτινες) pierced him. This is strong evidence of common authorship between the Fourth Gospel and the Apocalypse.

(1) St. John alone mentions the piercing.

(2) Here and in John 19:37 the writer, in quoting Zechariah 12:10, deserts the LXX. and follows the Masoretic Hebrew text. The LXX. softens down "pierced" into "insulted" (κάτωρχήσατο), "piercing" appearing a violent expression to use respecting men's treatment of Jehovah.

(3) Here and in John 19:37 the writer, in translating from the Hebrew, uses the uncommon Greek word ἐκκεντᾷν. The reference here is to all those who "crucify the Son of God afresh," not merely to the Jews. In what follows the Revised Version is to be preferred: "and all the tribes of the earth shall mourn over him? The wording is similar to Matthew 24:30 and the LXX. of Zechariah 12:10. The mourning is that of beating the breast, not wailing, and it is "over him" (ἐπ᾿ αὐτόν). Even so, Amen. Ναί Αμήν, like "Abba, Father" (Mark 4:36; Romans 8:15; Galatians 4:6), combines a Hebrew word with its Greek equivalent (comp. 2 Corinthians 1:20).

Revelation 1:8

Verse 8. - A prelude to the book. In the simple majesty of its solemn language it reminds us of the opening of St. John's Gospel and of his First Epistle. "I am the Alpha and the Omega" is here not followed by "the Beginning and the End," which the Vulgate and some other authorities insert from Revelation 21:6 and Revelation 22:13. Who is "the Lord," that utters these words? Surely the Christ, as seems clear from ver. 17; Revelation 2:8; Revelation 22:13. To attribute them to the Father robs the words of their special appropriateness in this context, where they form a prelude to "the Revelation of Jesus Christ" as God and as the Almighty "Ruler of the kings of the earth." Yet the fact that similar language is also used of the Father (Revelation 6:6; Revelation 21:6) shows how clearly St. John teaches that Jesus Christ is "equal to the Father as touching his Godhead." These sublime attributes are applicable to each. Like the doxology (see on ver. 6), the statement of these Divine attributes increases in fulness as the writing proceeds. Here "the Alpha and the Omega;" ver. 17 and Revelation 2:8, "the First and the Last;" in Revelation 21:6, "the Alpha and the Omega, the Beginning and the End;" in Revelation 22:13, "the Alpha and the Omega, the First and the Last, the Beginning and the End." Of these four, the second and fourth certainly apply to the Son, and the third certainly to the Father, the first probably to the Son. The Almighty. With the exception of 2 Corinthians 6:18, where it occurs in a quotation, this expression (ὁ Παντοκράτωρ) is in the New Testament peculiar to the Apocalypse, where it occurs nine times. In the LXX. it represents more than one Hebrew expression; e.g. Jeremiah 3:19; Job 5:17.

Revelation 1:9

Verses 9-20. - The introductory vision. This section is introductory, not merely to the epistles to the Churches, but to the whole book. In it the seer narrates how he received his commission; and with it should be compared Isaiah 6; Jeremiah 1:1-10; Ezekiel 1:1-3; Daniel 10, especially vers. 2, 7, where "I Daniel" is exactly parallel to "I John" here. The Revised Version is again much to be preferred to the Authorized Version. Verse 9. - In the tribulation and kingdom and patience. The order of the words is surprising; we should have expected "kingdom" to have come first or last. But "and patience" seems to be added epexegetically, to show how the tribulation leads to the kingdom (comp. Revelation 2:2, 3, 19; Revelation 3:10; Revelation 13:10; Revelation 14:12). "In your patience ye shall win your souls" (Luke 21:19). "Tribulation worketh patience" (Romans 5:3); and "through many tribulations, we must enter into the kingdom of God" (Acts 14:22). Bengel notes that it is in tribulation that believers specially love this book. The Church of Asia, particularly after the prosperous time of Constantine, had a low opinion of the Apocalypse; while the African Church, which was more subject to persecution, highly esteemed it. "Everything tends to show that the Apocalypse was acknowledged in Africa from the earliest times as canonical Scripture" (Westcott, 'On the Canon of the New Testament,' p. 238). Was in the isle. Here and in ver. 10 "was" is literally "came to be" (ἐγενόμην), implying that such was not his ordinary condition; comp. γενόμενος ἐν Ρώμη (2 Timothy 1:17). That is called Patmos. St. John does not assume that his readers know so insignificant a place. He does not say simply "in Patmos," as St. Luke says "to Rhodes" or "to Cyprus," but "in the isle that is called Patmos." Now Patmo or Patino, but in the Middle Ages Palmosa. Its small size and rugged character made it a suitable place for penal transportation. Banishment to a small island (deportatio in insulam or insulae vinculum) was common. "Aude aliquid brevibus Gyaris et carcere dignum" (Juv., 1:73). Compare the cases of Agrippa Postumus (Tac., 'Ann.,' 1:3) and of Julia (4:71). For a full account of the island, see Gudrin's 'Description de File de Patmos,' Paris: 1856. For the circumstances of St. John's banishment, see Introduction. It was in exile that Jacob saw God at Bethel; in exile that Moses saw God at the burning bush; in exile that Elijah heard the "still small voice;" in exile that Ezekiel saw "the likeness of the glory of the Lord" by the river Chebar; in exile that Daniel saw "the Ancient of days." For the Word of God, and the testimony of Jesus. No doubt the Greek (διὰ τὸν λόγον) might mean that he was in Patmos for the sake of receiving the word; but Revelation 6:9 and Revelation 20:4 are decisive against this (comp. διὰ τὸ ὄνομά μου in John 16:21). These passages and "partaker in the tribulation" here prove that St. John's "coming to be in Patmos" was caused by suffering for the Word of God. The testimony of Jesus. This, as in ver. 2, probably means the testimony that he bore, rather than the testimony about him. "Christ" is a corrupt addition to the text in both places in this verse.

Revelation 1:10

Verse 10. - I was in the Spirit. I came to be (see on ver. 9) in a state of ecstasy capable of receiving revelations; like γενέσθαι με ἐν ἐκστάσει (Acts 22:17; comp. 10:10; 2 Corinthians 12:2-4). On the Lord's day. The expression occurs here only in the New Testament, and beyond all reasonable doubt it means "on Sunday." This is, therefore, the earliest use of the phrase in this sense. That it means Easter Day or Pentecost is baseless conjecture. The phrase had not yet become common in A.D. , as is shown from St. Paul writing, "on the first of the week" (1 Corinthians 16:2), the usual expression in the Gospels and Acts (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:19; Acts 20:7; comp. Mark 16:9). But from Ignatius onwards, we have a complete chain of evidence that ἡ Κυριακή became the regular Christian name for the first day of the week; and Κυριακή is still the name of Sunday in the Levant. "No longer observing sabbaths, but fashioning their lives after the Lord's day" (Ign., 'Magn.,' 9.). Melito, Bishop of Sardis (A.D. 170), wrote a treatise περί Κυριακῆς (Eusebius, 'Hist. Eccl.,' IV. 26:2). Dionysius of Corinth (A.D. 175), in an epistle to the Romans, mentions that the Church of Corinth is that day keeping the Lord's holy day (Eusebius, 'Hist. Eccl.,' IV. 23:11). Comp. also Clem. Alex., 'Strom.,' VII. 12:98 (p. 377, Potter); Tertull., 'De Con.,' 3. and 'De Idol.,' 14, where Dominicus dies is obviously a translation of Κυριακὴ ἡμέρα; and fragment 7 of the lost works of Irenaeus. That "the Lord's day" (ἡ Κυριακὴ ἡμέρα) in this place is the same as "the day of the Lord" (ἡ ἡμέρα τοῦ Κυίου) is not at all probable. The context is quite against any such meaning as that St. John is spiritually transported to the day of judgment. Contrast Revelation 6:17; Revelation 16:14; 1 John 4:17; John 6:39, 40, 44, 54; John 11:24; John 12:48. Whereas, seeing that the visions which follow are grouped in sevens (the seven candlesticks, seven seals, seven trumpets, seven vials), the fact that they begin on the first day of the seven is eminently appropriate. Great voice. The voice is evidently Christ's; but throughout the Apocalypse the speaker is frequently not named. By a construction common in Hebrew, "saying" agrees with "trumpet," the nearest substantive, instead of with "voice" (comp. Ezekiel 3:12; Matthew 24:31). "Therefore it is from behind, for all the symbols and references are to be sought for in the Old Testament" (I. Williams); comp. Isaiah 30:21.

Revelation 1:11

Verse 11. - On ample evidence (א, A, C, and all versions), "I am Alpha ... the Last; and" must be omitted; also "which are in Asia." Write in a book; literally, into a book (εἰς βιβλίον). Over and over again, twelve times in all, St. John reminds us that he writes this book by Divine command (ver. 19; Revelation 2:1, 8, 12, 18; Revelation 3:1, 7, 14; Revelation 14:13; Revelation 19:9; Revelation 21:5; comp. Revelation 10:4). The seven Churches. The order is not haphazard. It is precisely that which would be natural to a person writing in Patmos or travelling from Ephesus. Ephesus comes first as metropolis; then the city on the coast, Smyrna; then the inland cities in order, working round towards Ephesus again. In short, it is just the order in which St. John would visit the Churches in making an apostolic circuit as metropolitan. With the exception of what is told us in these chapters, the history of the Churches of Pergamum, Thyatira, and Sardis in the apostolic or sub-apostolic age is quite unknown. It was an ancient objection to the Apocalypse that in Thyatira there was no Church (see on Revelation 2:18).

Revelation 1:12

Verse 12. - To see the voice. As in Genesis 3:8, "the voice" is put for the speaker. This is the right method in studying the Revelation; we must, like St. John, "turn to see the voice." We must look, not to the events about which it seems to us to speak, but to him who utters it. The book is "the Revelation," not of the secrets of history, but "of Jesus Christ." Seven golden candlesticks. The word λυχνία occurs in Matthew 5:15; Mark 4:21; Luke 8:16; Luke 11:33; Hebrews 9:2; and seven times in this book. In Exodus 20:37 we have seven λύχνοι on one λυχνία, seven lamps on one lamp stand. So also in Zechariah 4:2. It is by no means certain that a similar figure is not meant here; the seven-branched candlestick familiar to all who know the Arch of Titus. If the Christ stood "in the midst of the candlesticks," his form would appear as that which united the seven branches. But it is perhaps more natural to understand seven separate lamp stands, each with its own lamp; and these, in contrast with the seven-branched stand of the temple, may represent the elastic multiplicity of the Christian Churches throughout the world in contrast with the rigid unity of the Jewish Church of Jerusalem.

Revelation 1:13

Verse 13. - In the midst of the candlesticks. "For where two or three are gathered together in my Name, there am I in the midst of them" (Matthew 18:20; comp. 2 Corinthians 6:16). Like unto the Son of man. Here and in Revelation 14:14 we have simply υἱὸς ἀνθωώπου, as also in John 5:27 and Daniel 7:13; not ὁ υἱὸς τοῦ ἀνθρώπου, as in Acts 7:56 and everywhere else in all four Gospels. It is not certain that the absence of the articles forbids us to render the phrase, "the Son of man;" but it is safer to render, "a son of man." The glorified Messiah still wears that human form by which the beloved disciple had known him before the Ascension (John 21:7). With the exception of Acts 7:56, the full form, "the Son of man," is used only by the Christ of himself. A garment down to the feet. The word ποδηρής, sc. χιτών (vestis talaris), though frequent in the LXX. (Ezekiel 9:2, 3, 11; Zechariah 3:4, etc.), occurs nowhere else in the New Testament. The robe is an official one. The Rhemish renders it "a priestly garment down to the foote." Compare Joseph's "coat of many colours," which literally means a "coat reaching to the extremities." In Exodus 28:31 "the robe of the ephod" of the high priest is ὑποδύτης ποδήρης. The angel in Daniel 10:5, 6 is described in similar language: "whose loins were girded with fine gold of Uphaz" (comp. Isaiah 22:21, "I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand"). "Enough is said to indicate that the Son of man claims and fulfils the office which was assigned to the children of Aaron; that he blesses the people in God's Name; that he stands as their Representative before his Father" (F.D. Maurice).

Revelation 1:14

Verse 14. - His head. From the garments of the great High Priest, St. John passes on to himself. What he had seen as a momentary foretaste of glory at the Transfiguration, he sees now as the abiding condition of the Christ. In Daniel 7:9 "the Ancient of days" has "the hair of his head like pure wool." This snowy whiteness is partly the brightness of heavenly glory, partly the majesty of the hoary head. The Christ appears to St. John as a son of man, but also as a "Divine Person invested with the attributes of eternity." As a flame of fire. "The Lord thy God is a consuming fire" (Deuteronomy 4:24). "I the Lord search the heart, I try the reins" (Jeremiah 17:10). The flame purifies the conscience and kindles the affections.

Revelation 1:15

Verse 15. - Fine brass. This may stand as a translation of χαλκολίβανος, a word which occurs here and in Revelation 2:18 only, and the second half of which has never been satisfactorily explained. It may have been a local technical term in use among the metalworkers of Ephesus (Acts 19:24; 2 Timothy 4:14). The Rhemish Version renders it "latten." In what follows, the Revised Version is to be preferred: "as if it had been refined in a furnace; and his voice as the voice of many waters." It is tempting to think that "the roar of the sea is in the ears of the lonely man in Patmos;" but the image seems rather to be that of the sound of many cataracts (comp. Ezekiel 1:24; Ezekiel 43:2; Daniel 10:6). There is singularly little of the scenery of Patmos in the Apocalypse.

Revelation 1:16

Verse 16. - He holds the Churches in his hand as a precious possession, which he sustains as a glory to himself. These Churches are as planets, which shine, not with their own light, but that of the sun; which shine most brightly in the night of "tribulation," which (like him who holds them in his right hand) are a guide to the wanderer, and are ever moving, yet ever at rest. Out of his mouth a sharp two-edged sword. This metaphor runs through both Old and New Testaments. It is frequent in this book (Revelation 2:12, 16; Revelation 19:15, 21; comp. Luke 2:35; Ephesians 6:17; Hebrews 4:12; Psalm 45:3; Psalm 57:4; Psalm 59:7; Psalm 64:3; Psalm 149:6; Proverbs 12:18; Isaiah 11:4; Isaiah 49:2, etc.). The sharp words of men and the searching words of God are both spoken of under this figure of the sword. Tertullian and Richard of St. Victor explain the two edges as the Law and the Gospel. Other still more fanciful explanations have been given. "Two-edged" (δίστομος) is literally "two-mouthed," and perhaps expresses no more than the thorough efficiency of the sword. It occurs in Revelation 2:12 and Hebrews 4:12; also in classical Greek as equivalent to the more common ἀμφήκης. If a double meaning be insisted on, it may be found in the double character of God's Word, which not only smites the wicked, but searches the good; which cuts sometimes to punish, sometimes to heal. Thus in these very epistles to the Churches, penetrating words both of blessing and condemnation are uttered. The word for "sword" (ῤομφαία) occurs six times in Revelation; elsewhere in the New Testament only Luke 2:35. In classical Greek it is the heavy Thracian broadsword. In the LXX. it is used of the "flaming sword" of the cherubim which kept the way of the tree of life (Genesis 3:24); also of the sword of Goliath (1 Kings 17:25). His countenance was as the sun shineth. It is the "Sun of Righteousness" and "the Light of the world." The exceptional glory of the Transfiguration has become constant now.

Revelation 1:17

Verse 17. - I fell at his feet as dead; literally, as one dead - as a dead man. St. Peter had fallen at Jesus' feet when he became conscious of the ineffable difference between sinlessness and sinfulness (Luke 5:8). How much more, therefore, would consciousness of the glorified Christ overwhelm St. John! Long years of contemplation of the incarnate Son would not prevent that. In like manner, Joshua (Joshua 5:14), Daniel (Daniel 7:17, 27), and St. Paul (Acts 9:4) are affected by the Divine presence. Fear not. Thus Christ encouraged the terrified apostles on the lake (John 6:20) and at the Transfiguration. So also the angel cheered Daniel (Daniel 10:12), Zacharias (Luke 1:13), Mary (Luke 1:30), the shepherds (Luke 2:10), and the women at the sepulchre (Matthew 28:5).

Revelation 1:18

Verse 18. - I am he that liveth. This should be joined with what precedes. "I am the First and the Last, and the Living One; and I became dead, and behold I am alive forevermore, and I have the keys of death and of Hades." "Became" or "came to be" (ἐγενόμην), as in vers. 9 and 10, indicates an exceptional condition. The "Amen" has been improperly inserted after "forevermore" (see on "forever and ever," in ver. 6) from liturgical usage. Most English versions omit it. The keys, as so often, are the sign of authority (Revelation 3:7; Revelation 9:1; Revelation 20:1; Matthew 16:19). Christ, as the absolutely Living One, who "has life in himself" and is the Source of life in others, has control, not merely over the passage from this world to the other, but over the other world itself. He can recall departed souls from their resting place. The error of rendering Αιδης "hell" has often been pointed out; it is not a place of punishment, but the temporary home of the departed, who are awaiting the day of judgment. "Death," in all the best manuscripts and versions precedes "Hades;" and this is the logical order.

Revelation 1:19

Verse 19. - Write the things. The true reading and most English Versions give, "write therefore the things;" i.e. because thou hast seen me and received thy commission from me. The omission of "therefore" comes from the Genevan Version. The threefold division of things probably refers to past, present, and future visions, not to the past, present, and future in history. But it is possible that "the things which thou sawest" refers to the visions, and "the things which are," etc., to the realities symbolized in the visions.

Revelation 1:20

Verse 20. - The mystery. In construction this is the accusative after "write." A mystery is the opposite of a revealed truth; it is a sacred truth kept secret, the inner meaning of something which is perceived, but not generally understood. The angels of the seven Churches. The meaning of these "angels" has been very much disputed. The common explanation that they are the bishops of the Churches is attractive on account of its simplicity. But it has very grave difficulties, especially for those who assign the Apocalypse to the earlier date of A.D. . It is highly improbable that at that very early time the seven Churches were already so fully organized as each to possess its own bishop. And granting that they were, and that the bishops might fitly be called "angels" or "messengers," would they not be called messengers of God or of Christ, rather than messengers of the Churches"? And would not the primitive Church have preserved this title as a synonym for "bishop"? "St. John's own language gives the true key to the symbolism. 'The seven stars are the angels of the seven Churches, and the seven candlesticks are the seven Churches.' This contrast between the heavenly and the earthly fires - the star shining steadily by its own inherent eternal light, and the lamp flickering and uncertain, requiring to be fed with fuel and tended with care - cannot be devoid of meaning. The star is the suprasensual counterpart, the heavenly representative; the lamp, the earthly realization, the outward embodiment. Whether the angel is here conceived as an actual person, the celestial guardian, or only as a personification, the idea or spirit of the Church, it is unnecessary for my present purpose to consider. But whatever may be the exact conception, he is identified with and made responsible for the Church to a degree wholly unsuited to any human officer. Nothing is predicated of him which may not be predicated of it. To him are imputed all its hopes, its fears, its graces, its shortcomings, he is punished with it, and he is rewarded with it ... Nor is this mode of representation new. The 'princes' in Daniel (Daniel 10:13, 20, 21) present a very near if not an exact parallel to the angels of the Revelation" (Bishop Lightfoot, 'Philippians,' p. 198). The identification of the angel of each Church with the Church itself is shown in a marked way by the fact that, although each epistle is addressed to the angel, yet the constantly recurring refrain is, "Hear what the Spirit saith to the Churches," not "to the angels of the Churches." The angel and the Church are the same under different aspects: the one is its spiritual character personified; the other is the congregation of believers who collectively possess this character.

Revelation 1

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Revelation 1

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!