3. The truth of these remarks has been illustrated by the recent investigations of the symbolical language or hieroglyphical signs in Egypt. On the celebrated Rosetta stone, an inscription was found in three compartments of the stone, in three different languages — the first in hieroglyphical or symbolical language, the language used by the priests; the second in enchorical or demotic language — the language in common use among the Egyptian people; and the third in Greek. It was conjectured that the inscription in each language was the same/ and that consequently there might be a key for explaining the symbols or the hiero* glyphics so common in Egypt. Acting on this suggestion, Champollion waa enabled to read the inscription in the Egyptian language, and to determine the meaning of the symbols in so common use in the ancient inscriptions, and the symbolical language of Egypt became as intelligible as other ancient forms of record — as it was undoubtedly when it was at first employed. Each of the symbols had a well-known signification, and was adapted to convey a definite idea. An account of this stone, and of the symbols of Egypt generally, may be seen in Gliddon's Ancient Egypt, ch. i. The symbols employed by the Hebrew prophets may have had, as used by them, as definite a meaning, and may be as susceptible of as clear an interpretation now, as the symbols employed in Egypt, or aa any other language. The only real difficulty in interpreting them may have arisen from the fact that they referred to future events (see Notes on Rev. xvi. 12); the employment of such methods of writing was in accordance with the genius of the Orientals, and gave great poetic beauty to their compositions.
4. It should be added, however, that peculiar care is necessary in the interpretation of writings of this character. There is much room for the indulgence of the imagination, and facts have shown that in almost nothing has so much indulgence been given to the fancy as in the interpretation of such books as Daniel and the Apocalypse. Indeed the explanations of these books have been so loose and wild as, with many, to bring the whole science of the interpretation of the prophecies into contempt, and to produce the very common impression that a rational and consistent exposition of such books as Daniel and the Apocalypse is impossible. A better mode of interpretation, it is hoped, however, is to prevail; a mode in which there will be more careful attention to the true meaning of symbols, and to the proper laws of symbolic language. The true method may not have been reached, and many errors may occur before it shall be reached. For many ages the meaning of the Egyptian hieroglyphics was entirely unknown. Thousands of conjectures had been made as to the method of reading those symbols; vast ingenuity had been exhausted; the hope was sometimes entertained that the clew had been discovered, but it was at last felt that all those proposed methods were fanciful, and the world had settled down in despair as to the possibility of deciphering their meaning. The accidental discovery of the Rosetta stone, and the patient labors of De Sacy, Akerblad, Tychsen, and especially of Champollion, have changed the views of the world on that subject, and the hieroglyphics of Egypt have become as intelligible as any other language. It is possible that the same may be true in regard to the meaning of the symbol* of the sacred prophets; and that although those of Daniel and John may have seemed to be as obscure as those of Egypt, and although the most wild and extravagant opinions may ha,Te been entertained in regard to their meaning, yet the time may come when those books shall take their place among the well-understood portions of the Bible, and when the correspondence of the predictions couched under these symbols v/ilh the events shall be so clear that there shall be no lingering doubt on any mind tl;at they are a part of the divine communications to mankind. Whether this attempt to explain one of those books will contribute any thing to a better understanding of the true meaning of the symbolical language employed by the prophets, must be submitted to the judgment of the reader.
^ 5. The plan of ilie Apocalypse.
The book of Revelation may be regarded as divided into seven portions, cmbracing the following general points: — The Introduction, ch. i.; The Epistles to the seven churches, chs. ii. iii.; The Preparatory Vision, ch. iv.; The relation of the church to the external world, embracing the outward or secular aspect of things as bearing on the church, chs. v.-xi., 1-18; The internal state of the church — embracing the rise and destiny of Antichrist,• or, the internal history of the church until the overthrow of that formidable power, and the permanent and triumphant establishment of the kingdom of Christ, the last temporary apostacy, and the general judgment, chs. xi. 19; xii.-xx.; The final condition of the righteous in their state of triumph and glory, chs. xxi. xxii. 1-5; and the epilogue or conclusion, ch. xxii. 6-21. This plan, as pursued in this a^ tempt to explain the book, may be Been mere in detail in \he Analysis on the following pages.
4. Epistle to the church at Thyatira, ch. ii. 18-29. 6. Epistle to the church at Sardis, ch. iii. 1-6.
rHE EXTERNAL RELATIONS OF THE CHURCH — THE.RELATION TO SECULAR AFFAIRS, POLITICAL CHANGES AND REVOLUTIONS, AS BEARING ON THE CHURCH, CHS. V-XI., 1-18. I. The sealed book, containing the record of these events, in the band of him that sat on the throne. The Lamb of God only couM open it. The joy in heaven tlxat one was found who could open the seals, ch. v.
TL The opening of the seals.
The red horse. Bloodshed, discord, civil strife: — fulfilled in the state of the Roman empire from the death of Commodus, A. D. 193, and onward.
The black horse. Calamity, distress, want, trouble: — fulfilled in the Roman empire in the scarcity of food that prevailed; the excessive taxation; the special order not to destroy the olive-yards and vineyards, the sources of revenue, in the time of Caracalla, A. D. 211, and onward.
The pale horse. The reign of Death, in the form of famine, pestilence, disease: — fulfilled in the Roman empire in the bloodshed, famine, and pestOence that prevailed in the time of Decius, Gallus, ^milianus. Valerian, and Gallianus, A. D. 243-268.
The martyrs. Fulfilled in the Roman empire in the persecutions, particularly in the time of Diocletian, A. D. 284-304: — the last of the efi"orts in the Pagan world to extinguish the Christian name.
Consternation and alarm as if the world was coming to an end: — fulfilled in the Roman empire in the threatening invasions of the Goths in the neighborhood of the Danube, pressed on by the Huns, and producing universal alarm and consternation, A. D. 365, and onwards.
Intermediate vision between the opening of the sixth and seventh seals. A view of the persecution of the church, and the glory of the saints in [heaven — designed to sustain the mind in the midst of so much gloom, and to furnish the assurance that innumerable multitudes of men would be brought to glory, ch. ▼ii.
(a) The impending storm of wrath that seemed to threaten universal destruction is suspended in order that the servants of God might be sealed, ch. vii. 1-3. (6) The sealing process — indicating the preservation of the church in these times of danger, and the influences that would designate and save the true people of God in all time to come, ch. vii. 4-8. (c) A vision of an immense host before the throne, gathered out of all people and aU lands, ch. vii. 9-12. \d) A view of the martyrs who would be saved: — a view designed to giro comfort in the trials that would come upon the people of God in thu world, ch. viL 13, 14.
(e) A view of the happiness of heaven — where all suffering will cease, and all tears be wiped away, eh. vii. 15-17. 7. The opening of the seventh seal, ch. viii. — xi. 1-18.
Seven trumpets given to seven angels to sound, and the preparatory arrangements for sounding, ch. viii. 1-6.
f^S^ Two series of events referring to the West and the East in the downfall of the Roman Empire.
A. The "West — to the fall of the "Western empire — four triunpets.
The invasion of the Roman Empire by Aloric, king of the Goths, A. D.
The invasion of the Roman Empire by Genseric, king of the "Vandals, A. D. 428-468. (e) The third trumpet sounded, ch. viii. 10, 11. The invasion of the Roman Empire by Attila, king of the Huns, 'Scourge of God,' A. D. 433-453. {d) The fourth trumpet sounded, ch. viii. 12, 13. The final conquest of Rome and the "Western Empire by Odoacer, king of the Heruli, A. D. 476^90.
B. The East — to the fall of the Eastern Empire — two trumpets, ch. ix. (e) The fifth trumpet sounded, ch. ix. 1-12.
The interval between the fall of the Eastern Empire, and the sounding of the seventh trumpet, ch. ix. 20 — xi. 13. (o) The result of these judgments, ch. 20, 21. They produce no change in the moral condition of the world: — fulfilled in the state of the Papal world after the conquest of Constantinople, and before the Reformation. (6) An angel is seen descending from heaven with emblems of majesty, joy, and peace, ch. x: — fulfilled in the Reformation.
1. The angel with the rainbow on his head, and his face like the sun, a proper symbol of the Reformation as a work of peace, and accompanied with light and knowledge, ch. x. 1.
2. The little book in his hand, a symbol of the principal agent in the Reformation — a hook — the Bible, ch. x. 2.
3. His crying with a loud voice — symbolical of the Reformation aa arresting the attention of the nations, ch. x. 3.
4. The seven thunders — the anathemas of Papal Rome — the thunder of the seven-hilled city, ch. x. 3.
6. The purpose of John to record what the seven thunders had uttered, and the command not to write: — the mistake which the Reformers were in danger of making, by regarding the doctrine of the Papacy as the truth of God, ch. x. 4.
$. The solemn oath of the angel that the time predicted would not then occur, but would occur in the time when the seventh angel should sound (ch. x. 5-7): — fulfilled in the anticipations of the Reformers that the world was about to come to an end, and the reign of Christ about to commence, and the assurance of the angel that this would not then occur, but that a long and important interval must take place.
7. The command given to John to go and take the little book from the hand of the angel (ch. x. 8): — fulfilled in the delivery of the Bible again to the church.
8. The command to eat it, and the consequences — sweet in the mouth, and bitter to the belly (ch. x. 9, 10):— the effect of the pure word of God on the soul indicated by the one; the bitter consequences, in persecution and opposition, that would result from the attempt to make the truth known to the world — indicated by the other.
9. The assurance that he would yet prophesy before many people, and nations, and tongues, and kings (ch. x. 10): — fulfilled in the restoration of preaching in the church, founded on the Bible, and in the im-
> mediate and ultimate influence of the Bible in making the gospel known to the world. (c) The measuring of the holy city, ch. xi. 1, 2: — the determining of what constituted the true church at the time of the Reformation. {d) The two witnesses, ch. xi. 3-13. Those who bore faithful testimony to the truth in all the corruptions of the church; their trials and their triumph: — fulfilled in the succession of true and sincere Christians whom God raised up from time to time to testify to the truth. They would bo persecuted, and many of them would be put to death; they would seem to be finally sUenced, and would be treated with great indignity, as if their dead bodies should remain unburied; they would, however, come to life again; — that is, at the time of theReformation they would I'ise and testify against the corruptions of the Papacy, and would triumph as if they ascended visibly and gloriously to heaven. The sounding of the seventh trumpet. The final triumph of the church, and the establishment of the kingdom of God in the overthrow of all its enemies, ch. xi. 14-18. This ends the first series of visions; and this expresses in general terms what is drawn out more in detail in the next series of visions (Part V.), embracing more particularly the rise and progress of Antichrist.
J»HE CHURCH INTERNALLY; THE RISE OF ANTICHRIST, AND THE EFFECT Of THAT FORMIDABLE POWER ON THE INTERNAL HISTORY OF THE CHURCH, TO THE TIME OF THE OVERTHROW OF THAT GREAT POWER, AND THE TRI- UMPHANT ESTABLISHMENT OF THE KINGDOM OF GOD, CH. XI. 19, XII-XX,
A. General Introduction to this series of visions, ch. xi. 19, xii.
(1.) A new vision of the temple of God opened in heaven, ch. xi. 19.
(2.) A representation of the church, under the image of a beautiful woman, ch. xii. 1. (3.) The particular thing designed to be represented — the church about to increase and to fill the world, ch. xii. 3. (4.) The deadly hostility of Satan to the church, and his purpose to destroy it, represented by a great red dragon waiting to destroy the man-child, ch, xii.; 3, 4. (5.) The ultimate safety of the church, represented by the child caught up to heaven, ch. xii. 5. (6.) The fact that the church would be a long time obscure and hidden — represented by the woman fleeing into the wilderness, ch. xii. 6. (7.) A scenic representation of the great contest going on in the universe about the church, — represented by a conflict in heaven between Michael, the Protector of the church, with his angels, and Satan, the great enemy of the church, with his angels, ch. xii. 7. (8) The ultimate discomfiture of Satan, represented by his being overcomfl and cast out of heaven, ch. xii. 8, 9. (9.) A song of victory in view of this triumph, ch. xii. 10, 11. (10.) The fact that Satan would be allowed, for a limited time, to persecute
(t:) The church would be driven into obscurity — like a woman fleeing into a desert — representing the condition of the church while the Papacy should have the ascendency, ver. 14.
(b) The church would still be preserved, though in obscurity — represented hr the woman nourished by some unseen power, ver. 14.
(c) Satan would still rage against the church — represented by the dragon poxiriiix; forth a flood of waters to overwhelm the woman, ver. 15.
(d) The church would be protected, as if the earth should open its mouth to swallow up the water — representing the interpositions from an unexpected oiiArter in delivering the church from its perils, ver. 16.
(e) The wr«,th of Satan against the remnant — representing the attempts of the Papacy to cut off individuals when open and general persecution no longer raged, ver. 17.
B. The two beasts, representing the great persecuting power in the church, eh, ziii.
(1.) The first beast, representing the Koman civil, or secular power that sagtained the Papacy in its career of persecution, ch. xiii. 1-10.
(2.) The second beast, representing the Papal ecclesiastical power — giving life to the former, and perpetuating its influence on the earth, ch. xiii.
C. A representation designed, under a succession of symbols, to cheer and sustain the church in its present and prospective trials, with the assurance of its final triumph, and the ultimate destruction of all its foes, ch. xiv.
(1.) A vision of the redeemed in heaven, triumphant and rejoicing, vs. 1-5. (2.) The ultimate spread of the gospel through all the world, vs. 6, 7. (3.) The fall of Babylon, the great anti- christian power, ver. 8. (4.) The final overthrow of all the upholders of that anti-christian power, vs. 9-12. (5.) The blessed state of those who should die in the Lord in any time, whether of persecution or peace, ver. 13. (6.) The consummation of all things — the final triumph of the church, and the overthrow of the wicked, vs. 14-20.
(a) The great harvest of the world by the Son of God — the gathering in of the righteous, vs. 14-16.
(6) The final overthrow and destruction of the wicked, vs. 17-20.
D. Preparation for the final judgment on the beast and his image, ch. xv.
(c) A new wonder is seen in heaven; seven angels appear, having the seven last plagues, to fill up or complete the wrath of God, ver. 1.
(5) Those who in former times had suffered from persecution by the power represented by the beast, but who, in the midst of trial and temptation, had maintained their faith steadfast, now appear to celebrate with a song of victory the prospective downfall of the great foe, vs. 2-4.
(c) Arrangements made for executing the wrath of God. The temple is open in heaven; seven angels come out having the seven last plagues; one of the four living creatures gives command to them to go and execute the divine purpose, presenting seven golden bowls full of the wrath of God; the temple is forthwith filled with smoke, preventing all access to the Mercyseat, and indicating that the divine purpose was inexorable, vs. 5-8.
E. The execution of the purpose, ch. xvi.
(1.) The first vial, vs. 1, 2. The first blow struck on the Papacy in the French Revolution.
(2.) The second vial, ver. 3. The scenes of blood and carnage in that Revolution.
(3.) The third vial, vs. 4-7. The calamities brought by the French invasiona upon the countries where the most bloody persecutions had been 'iraged— the North of Italy.
(4.) The fourth vial, vs. 8, 9. The overturning of the governments that bub tained the Papal power, in the wars consequent on the French Revolution.
(5.) The fifth vial, vs. 10, 11. The direct assault on the Papal power; the capture of the Pope himself, and the temporary entire subjugation of Rome by the French arms.
(6.) The sixth vial, vs. 12-16. The decline of the Turkish power; the rapid extension of the gospel in the East; the rallying of the strength of Paganism, Mohammedanism, and Romanism — represented by the three frogs that came out of the mouth of the dragon, the beast, and the false prophet; the preparation of those powers as if for some great conflict, and the decisive struggle between the church and its foes, as if the issue were staked on a single battle — in Armageddon.
(7.) The seventh vial, vs. 17-21. The complete and final overthrow of the Papal power, as if in a tremendous storm of hail, lightning, and thunder, accompanied with an earthquake.
F. A particular description of the judgment on this formidable anti-christian power, under a new image of an harlot (ch. xvii.), in the form of an explanatory Episode. (1.) Introduction to the Episode — the vision of the woman sitting on many waters, vs. 1-3. (2.) A particular description of the anti-christian power referred to, under the image of an abandoned and gaily-attired woman, vs. 3-6. (3.) A particular explanation of what is designed to be represented by tho
(a) The angel promises to explain it, ver. 7.
(b) A symbolical representation of the design of the vision, vs. 8-14.
(c) A more literal statement of what is meant, vs. 15-18. The whole designed to characterize Papal Rome, and to describe the manner of its rise and the means of its ultimate destruction.
Q. A description of the efect of that judgment in pouring out the seventh vial on that formidable anti-christian power, under the image of a rich and luxurious city: — a further explanatory Episode, ch. xviii. (1.) A vision of an angel coming from heaven, vs. 1-3. (2.) A warning voice calling on the people of God to come out of the mystical
Babylon, and not to partake of her sin and her doom, vs. 4-8. (3.) Lamentation over her fate: — (a) By kings, that had lived delicately with her, vs. 9, 10. (h) By merchants that had been enriched by her, vs. 11-17. (c) By mariners that had trafficked with her, vs. 17-19. (4.) Rejoicing over her fate, ver. 20.
(5.) The final destruction of the mystical Babylon — the Papal power — represented by a millstone cast by an angel into the sea, vs. 21-24
H. A further episodical representation of the effects that would result from th« fall of the powers that opposed the reign of the Son of God and the introduction of the Millennium, with an account of the final destruction of these powers, eh. xix. (1.) A hymn of the heavenly hosts in view of the destruction of the mystical
(6) The sound echoed and repeated as the smoke of her torment ascend«,
(c) The four and twenty elders, and the four living creatures unite in the song, ver. 4.
(d) A voice heard commanding them to praise God, ver. 5.
(2.) The marriage of the Lamb as the reason of this increased joy, vs. 8, 9. ^3.) John, overcome with this scene, and filled with rapturous joy in view of the final triumphs of the church, prostrates himself before the angel to worship him, ver. 10. ^4.) The final conquest over the beast and the fklse prophet, vs. 11-21. (a) A description of the conqueror — the Son of God — as he goes forth to victory, attended by the armies of heaven, vs. 11-16. (6) An angel is seen standing in the sun, calling on all the fowls of heaven to come to the great feast prepared for them in the destruction of the enemies of God, vs. 17, 18. (c) The final war, vs. 19-21. The beast and the kings of the earth and their armies gather together for the battle; the beast and the false prophet taken, and cast into the lake that burns with fire and brimstone; the remainder of the enemies of the church slain. The last enemy of the church on earth is destroyed, and the way is prepared for its universal triumph.
t The Millennial period and the final judgment, ch. xx.
(2.) The Millennium, vs. 4-6. Thrones are placed as if there were to be a judgment; the spirit of the martyrs and saints is revived again as if they were raised from the dead, and lived again on the earth; Satan is confined, and the church enjoys a state of repose and prosperity, for the period of a thousand years.
(3.) The release of Satan for a little time, vs. 7, 8. After the thousand years are expired, he is permitted to go forth again among the nations, and to • awaken a new form of hostility to Christ and the church.
(5.) The final judgment on all mankind, vs. 11-15. All the dead are raised; the sea gives up its dead; death and Hades give up their dead, and a solemn and just judgment is pronounced on all mankind, and the wicked are consigned to the lake of fire.
THE FINAL CONDITION OF THE RIGHTEOUS — THE STATE OF FUTURE BLESw EDNESS, CHS. XXI. XXII. 1-5.
(1.) A vision of the new heavens and new earth, as the final abode of the righteous, ch. xxi. 1.
(2.) That blessed future abode represented under the image of a beautiful city descending from heaven, ch. xxi. 2—4.
(3.) A particular description of the city, as the final abode of the righteousits general appearance, its walls, its gates, its foundations, its size, its lightj its inmates, &c., ch. xxi. 9-27.; xxii. 1-5.
(c) A command not to seal up what had been revealed, ver. 10.
(c) The blessedness of those who have a right to enter into the Holy City, \er. 15.
(/) Jesus declares himself to be author of all these revelations, ver. 16.
(g) The free invitations of the gospel to all men, ver. 17.
(»■) The assurance of the Saviour that ho would come quickly, and the joyoua fcssent of John to this, and prayer that it might occur, ve.'; 20.
THE Revelation of Jesus Christ, •which God gave unto him, to (show unto his servants things w^hich
This chapter contains a general Introduction to the whole book, and comprises the following parts: —
I. The announcement that the object of the book is to record a revelation which the Lord Jesus Christ had made of important events which were shortly to occur, and which were signified by an angel to the author — John, vs. 1-3. A blessing is pronounced on him who should read and understand the book, and special attention is directed to it because the time was at hand when the predicted event would occur.
II. Salutation to the seven churches of Asia, vs. 4-8. To those churches, it would seem from this, the book was originally dedicated or addressed, and two of the chapters (II. and III.) refer exclusively to them. Among them evidently the author had resided (ver. 9), and the whole book was doubtless sent to them, and committed to their keeping. In this salutation, the author wishes for them grace, mercy, and peace from "him which is, and which was, and which is to come" — the original fountain of all light and truth — referring to the Father; "from the seven spirits which are before the throne" — referring to the Holy Spirit (see Note on ver. 4), by whom all grace is communicated to men; and from the Lord Jesus Christ, by whom the revelation is imparted. As it is his revelation; as it is designed peculiarly to glorify him; and as it predicts the final triumph of his religion, the author appends to this reference to him a special ascription of praise, vs. 5-8. He refers to the great work which he had done for his people in redeeming them, and making them kings and priests to God; he assures those to whom he wrote that he would come in glory to the world again, and that all eyes would see him; and he represents the Redeemer himself as applying to his own person a title — "Alpha aiid Omega" — " the beginning and the
must shortly come to pass; and he sent and signified it by his angel unto his servant John:
ending" — which indicates his exalted nature, and his supreme authority.
III. The commission of the writer; or his authority for thus addressing the churches of Asia, vs. 9-20. His authority to do this is derived froni the fact that the Lord Jesus had appeared to him personally in his exile, and had directed him to reveal what he saw in vision, and to send it to those churches. — The statement of this commission is made as impressive as it weU could be. (a) The writer was an exile— -banished to a lonely island on account of the common faith, ver. 9. (&) On the day of Christian rest — the day set apart to the memory of the Saviour, and which he sacredly observed in his solitude as holy time — when in the spirit of calm contemplation on the truths appropriate to this day, he suddenly heard the voice of his Redeemer, like a trumpet, commanding him to record what he saw, and to send it to the seven churches of Asia, vs. 10, 11. (c) Then follows (vs. 12-18) a magnificent description of the appearance of the Saviour, as he appeared in his glory. He is seen standing in the midst of seven golden candlesticks; clothed in a long white robe; girded with a girdle of gold; his hair white, his eyes like a flame of fire, his feet like brass, and his voice like the roaring of mighty waters. In his hand are seven stars, and from his mouth goes a sharp sword, and his countenance is like the sun in the full splendor of its shining. John falls at his feet as if he were dead; and the Saviour lays his right hand upon him, and animates him with the assurance that though he had himself been dead he is now alive, and would forever live, and that he has the keys of hell and death, (d) Then follows the commission itself, vs. 19, 20. He was to make a record of the things which he saw. He was especially to unfold the meaning of the seven stars which he saw in tie right hand of the Saviour, and of tie seven golden candlesticks, as referring to the seven (47)
churches of Asia Minor; and was then to describe the series of visions which pertained to the future history and destiny of the church at large.
In the scene represented in this chapter, there is some imagery which would be suggested by the arrangements in the temple at Jerusalem, and it has been supposed (Elliott, i. 72, 73) that the vision was laid there, and that Christ is represented as walking among the seven lamps "habited as the ancient High Priest." But the vision is not such an one as would have been presented in the holy place in the temple. In that place there was but one lamp-stand, with seven sconces; here, there were seven separate lamp-stands: — there were there no *' stars," and the vestments of the Jewish High Priest were not those in which the Saviour is represented as appearing. He had no mitre, no ephod, no breast-plate, and no censer. The object was not to represent Christ as a priest, or as superseding the Jewish high priest; but to represent him with costume appropriate to the Son of God — as having been raised from the dead, and received to the glory of heaven. His vestments are neither those of a prophet, a king, nor a priest: not with such garments as the ancient prophets wore; nor with crown and sceptre such as monarchs bear; nor yet with the usual habiliments of a priest. He appears as the Son of God, irrespective of the ofl&ces that he bears, and comes as the glorified Head of the Church to declare his will in regard to the seven churches of Asia, and to disclose the future for the guidance and comfort of his church at large. The scene appears to be laid at Patmos, and the apostle in the vision of the Saviour does not appear to have regarded himself as transferred to any other place. The view which is to bo kept before the mind in the description of " the things that are" (chs. ii. iii.), is that of seven burning lamps, and the Son of God standing among them. Thus, amidst these lamps representing the churches, ho dictates to the apostle what he shall write to the churches; thus with seven stars in his hand, representing the angels of the churches, he dictates what shall be said to them. Is it unnatural to suppose that the position of those lamps might have been arranged in the vision in a manner resembling the geographical position of the churches themselves? I£ so, the scene would be more significant, and more sublime.
1. The Hevelatioti of Jesus Christ. This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole; for all that the book contains would be embraced in the general declaration that it is a Revelation of Jesus Christ. The word rendered Revelation — 'A.-rtoKa\v^is — whence we have derived our word Apocalypse — means properly an uncovering; that is, nakedness — from 'anoKaXv-Tia — to uncover. It would apply to any thing which had been covered up so as to ba hidden from the view — as by a veil; by darkness; in an ark or chest, and then made manifest by removing the covering. It comes then to be used in the sense of disclosing or revealing, by removing the veil of darkness or ignorance. " There is nothing covered that shall not be revealed." It may be applied to the disclosing or manifesting of any thing which was before obscure or unknown. This may be done (a) by instruction in regard to that which was before obscure; that is, by statements of what was unknown before the statements were made, as in Luke ii. 32, where it is said that Christ would be " a light to lighten the Gentiles"— —0(3 J £ij anoKdXoifiv i^i'uiv, — or when it is applied to the divine mysteries, purposes, or doctrines, before obscure or unknown, but made clear by light revealed in the Gospel, Rom. xvi. 25; 1 Cor. ii. 10, xiv. 6; Eph. iii. 5 (6). By the event itself; as the manifestation of the wrath of God at the day of judgment will disclose tne true nature of his wrath. "After thy hardness and impenitent heart treasurest up to thyself wrath against the day of wrath, and revelation of the righteousjudgment of God," Rom. ii. 5. " For the earnest expectation of the creature waiteth for the manifestation (Gr., revelation) of the sons of G'od," (Rom. viii. 19), that is, till it shall be manifest by the event what they who are the children of God are to be. In this sense the word is frequently applied to the second advent or appearing of the Lord Jesus Christ, as disclosing him in his glory, or showing what he truly is: — 2 Thess. i. 7, " When tlio Lord shall be revealed" — fv rfj aTTOKd\o\pet — in the revelation of Jesus'Christ. 1 Cor, i. 7, " Waiting for the coming" (the re- velation — r^v a770jra'Aw4/tv) of our Lord ] Jesus Christ." 1 Peter, i. 7, "At the appearing" (Grr., revelation) " of Jesus Christ." See also 1. Pet. iv. 13, " When his glory shall be revealed." (f). It is used in the sense of making known what is to come — whether by words, signs, or symbols — as if a veil were lifted from that which is hidden from human vision, or which is covered by the darkness of the unknown future. This is called a revelation, because the knowledge of the event is in fact made known to the world by him who alone can see it, and in such a manner as he pleases to employ, though many of the terms or the symbols may be, from the necessity of the case, obscure; and though their full meaning may be disclosed only by the event. It is in this sense, evidently, that the word is used here; and in this sense that it is more commonly employed when we speak of a revelation. Thus the word hSj (gala) is used in Amos iii. 7: " Surely the Lord God will do nothing but he revealeth his secret unto his servants." So Job xxsiii. 16, " Thus he openeth (marg., revealeth, or uncovereth, Heb. 717^^) the ears of men;"
that is, in a dream, he discloses to their ears his truth before concealed or unknown. Comp. Dan. ii. 22, 28, 29, x. 1. Deut. xsix. 29. These ideas enter into the word as used in the passage before us. The idea is that of a disclosure of an extraordinary character, beyond the mere ability of man, by a special communication from heaven. This is manifest, not only from the usual meaning of this word, but by the word prophecy, in ver. 3, and by all the arrangements by which these things were made known. The ideas which would be naturally conveyed by the use of this word in this connection are two: (1) that there was something which was before hidden, obscure, or unknown, and (2) that this was so disclosed by these communications as to be seen or known. The things hidden or unknown were those which pertained to the future; the method of disclosing them was mainly by (symbols. In the Greek, in this passage, the article is wanting — ^a-!zoKd\v\pii — a Revelation, not ij the Revelation. This is omitted because it is the title of a hook, and because the use of the article ofiight imply that this was the only revelation, excluding- other books claiming to be a revelation; or it might imply some previous mention of the book, or knowledge of it in the reader. The simple meaning is, that this was "a Revelation;" it was only a part of the Revelation which God has given to mankind.
The phrase " the Revelation of Jesua Christ," might, so far as the construction of the language is concerned, refer either to Christ as the subject or object. It might either mean that Christ is the object revealed in this book, and that ita great purpose is to make him known — and so the phrase is understood in the commentary called Hyponoia (New York, 1844); or it may mean that this is a revelation which Christ makes to mankind— that is, it is his in the sense that he communicates it to the world. That this latter is the meaning here is clear, (1) because it is expressly said in this verse that it was a revelation which God gave to him; (2) because it is said that it pertains to things which must shortly come to pass; and (3) because^ in fact, the revelation is a disclosure of events which were to happen, and not of the person or work of the Lord Jesus Christ. ^Which God gave unto him. Which God imparted or communicated to Jesus Christ. This is in accordance with the representations every where made in the scriptures, that God is the original fountain of truth and knowledge, and that, whatever was the original dignity of the Son of God, there was a mediatorial dependence on the Father. See John, v. 19, 20: "Verily, verily, I say unto you. The Son can do nothing of himself, but what he seeth the Father do; for whatsoever he doeth, then also doeth the Son likewise. For the Father loveth the Son, and showeth him (SeiKwcnv cirp) all things that himself doeth." John vii. 16: "My doctrine is not mine, but his that sent me." John viii. 28: ''As ray Father hath taught me {i6i6a^i ne), I speak these things." Johnxii. 49: "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak." See also John xiv. 10, xvii. 7, 8. Matt. xi. 27. Mark xiii. 32. The same mediatorial dependence the apostle teaches us still subsists in heaven in his glorified state, and will continue until he has subdued all thinjBTa
(1 Coi. XT. 24-28), and hence, even in that state, he is represented as receiving the Revelation from the Father to communicate it to men. •[ To show unto his servants. That is. to his people j to Christians, often repres'.'nted as the servants of God or of Christ. 1 Pet. ii. 16. Rev. ii. 20, vii. 3, xix. 2, xxii. 3. It is true that the word is sometimes applied by vray of eminence to the prophets (1 Chron. vi. 49, Dan. vi. 20), and to the apostles (Rom. i. 1, Gal. i. 10, Phil. i. 1, Titus i. 1, James i. 1); but it is also applied to the mass of Christians, and there is no reason why it should not be so understood here. The book was sent to the churches of Asia, and was clearly designed for general use; and the contents of the book were evidently intended for the churches of the Redeemer, in all ages and lands. Comp. ver. 3. The word rendered to shew — Sel^ai — commonly denotes to point out; to cause to see; to present to the sight; and is a word eminently appropriate here, as what was to be revealed was, in general, to be presented to the sight by sensible tokens- or symbols. ^Things which must shortly come to pass. Not all the things that will occur, but such as it was deemed of importance for his people to be made acquainted with. Nor is it certainly implied that all the things that are communicated would shortly come to pass, or would soon occur. Some of them might perhaps lie in the distant future, and still it might be true that there were those which were revealed in connexion with them, which would soon occur. The word rendered ''things" — a — is a pronoun, and might be rendered what: " he showed to his servants what things were about to occur;" not implying that he showed all the things that would happen, but such as he judged to be needful that his people should know. The word would naturally embrace those things which, in the circumstances, were most desirable to be known. The phrase rendered "must come to pass,' — Sel ytvia^ai — would imply more than mere futurity. The word used — Su — means it needs, there is need of, and implies that there is some kind of necessity that the event should occur. That necessity may either arise from the felt «;an« of any thing, as where it is absent, or wanting, Xen. Cyr. 4, 10, ib. 7, 5, 9; or from the nature of the case, or fron.. a sense of duty— as Matt. xvi. 21, "Jesus began to show to his disciples that he must go {8u a7re\&e7v) to Jerusalem," comp. Matt, xxvi. 35; Mach. xiv. 31; Luke, ii. 49 j or the necessity may exist, because a thing is right and just, meaning that it ought to be done, as Luke xiii. 14, " There are six days in which men ought to work" — 5ei ipyd^cff^ai; Luke xiii. 16, "And ought not this woman {ovk?<)«) whom Satan hath bound, &c., be loosed from the bond," (comp. Mark xiii. 14; John iv. 20; Acts v. 29, 11; Tim. ii. 6; Matt. viii. 33; xxv. 27); or the necessity may be that it is conformable to the divine arrangement, or is made necessary by divine appointment, as in John iii. 14: "As Moses lifted up the serpent in the wilderness, even so must (Sel) the son of man b« lifted up;" John XX. 9, "for as yet tbey know not the Scriptures, that he must (Ssl) rise again from the dead." Comp. Acts iv. 12; xiv. 22, et al. In the passage before us, it ia implied, that there was some necessity that the things referred to should occur. They were not the result of chance; they were not fortuitous. It is not, however, stated Avhat was the ground of the necessity— whether because there was a want of something to complete a great arrangement; or because it was right and proper in existing circumstances; or because such was the divine appointment. They were events which, on some account, must certainly occur, and which therefore it was important should be made known. The real ground of the necessity, probably was founded in the design of God in redemption. lie intended to carry out his great plans in reference to his church, and the things revealed here must necessarily occur in the completion of that design. — The phrase rendered shortly — iv rdxu — is one whose meaning has been much controverted, and on which much has been made to depend in the interpretation of the whole book. The question has been whether the phrase necessarily implies that the events referred to were 50071 to occur, or whether it may hare such an extent of meaning as to admit the supposition that the events referred to, though beginning soon, would embrace in their developement far distant years, and would reach the end of all things. Those who maintain (aa Prof, Stuart) that the book was written before the destruction of Jerusalem, and that the portion in chs. iv.-xi. has special reference to Jerusalem and Judea, and the portion in chs. xii.-six. to persecuting and heathen Rome, maintain the former opinion; those who suppose that chs. iv.-xi. refers to the irruption of Northern barbarians in the Roman empire, and chs. xii. seq. to the rise and the persecutions of the Papal power, embrace the latter opinion. All that is proper in this place is, without reference to any theory of interpretation, to enquire into the proper meaning of the language; or to ascertain what idea it would naturally convey, (a) The phrase properly and literally means, with quickness, swiftness, speed; that is, speedily quickly, shortly. Rob. Lex.; Stuart in loc. It is the same in meaning as radius, comp. 1 Cor. iv. 19, ''But I will come to you shortly, if the Lord will." Luke xiv. 21, *' Go out quickly into the streets." Luke xvi. 6, " Sit down quickly, and write fifty." John xi. 31, " She rose up hastily {Tax((^s) and went out." Gal. i..6, " That ye are so soon removed {raxius) from him that called you." 1 Tim. v. 22, '' Lay hands suddenly on no man." See also *Phil. ii. 19, 24; and Thess. ii. 2; and ii. Tim. iv. 9. The phrase used here — h rdx^i — occurs in Luke xviii. 8, " he will avenge them speedily" (lit. with speed); Acts xii. 7, ''Arise up quickly;" Acts xxii. 18, "get thee quickly out of Jerusalem;" Acts XXV. 4, "would depart shortly;" Rom. xvi. 20, "bruise Satan under your feet shortly;" and Rev. i. 1; xxii. 6. — The essential idea is, that the thiog which is spoken of vus soon to occur, or it was not a remote and distant event. There is the nation of rapidity, of haste, of suddenness. It is such a phrase as is used when the thing is on the point of happening, and could not be applied to an event which was in the remote future, considered as an independent event standing by itself. — The same idea is expressed in regard to the same thing, in ver. 3, "the time is at hand" — h yap Katpd^- iyyvs] that is, it is near; it is soon to occur. Yet (6) it is not necessary to suppose that the meaning is that all that there is in the book was soon to happen. It may mean that the series of events which were to follow on in their proper order was goon to commence, though it might be that tho sequel wruld be remote. The first in the series of events was soon to begin, and the others would follow on in their train, though a portion of them, in the regular order, might be in a remote futurity. If we suppose that there was such an order; that a series of transactions was about to commence involving a long train of momentous developements, and that the beginning of this was to occur soon, the language used by John would be that which would be naturally employed to express it. Thus, in case of a revolution in a government, when a, reigning prince should be driven from his kingdom, to be succeeded by a new dynasty which would long occupy the throne, and involving as the consequence of the revolution important events extending far into the future, we would naturally say that these things were shortly to occur, or that the time was near. It is customary to speak of a succession of events or periods as near, however vast or interminable the series may be, when the commencement is at hand. Thus we say, that the great events of the eternal world are near; that is, the beginning of them is soon to occur. So Christians now speak often of the Millennium as near, or as about to occur, though it is the belief of many that it will be protracted for many ages, (c) That this is the true idea here is clear, whatever general view of interpretation in regard to the book is adopted. Even Prof. Stuart, who contends that the greater portion of the book refers to the destruction of Jerusalem, and the persecutions of heathen Rome, admits that "the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity" (II. p. 5); and if this be so, then there is no impropriety in supposing that a part of the series of predictions preceding this may lie also in a somewhat remote futurity. The true idea seems to be that the writer contemplated a series of events that were to occur; and that this series was about to commence. How far into the future it was to extend, is to be learned by the proper interpretation of all the parts of the series. ^And lie sent. Gr. "Sending by his angel, signified it to his servant John." The idea is not precisely that he sent his angel to communicate the message, but that he sent byhim, or employed him as an agent in doing it The thin^
2 Who bare record of the word of God, and of the testimony of
sent was rather the message than the angel. ^ Ajid signified it. lafifxaviv. He indicated it by signs and symbols. The ■word occurs in the New Testament only in John xii. 33; xviii. 32; xxi. 19; Acts xi. 28; XXV. 27, and in the passage before us, in all which places it is rendered sig- 'Aify, signifying, or sig?iified. It properly refers to some sign, signal, or token by which any thing is made known (comp. Matt. xxvi. 28; Eom. iv. 11; Gen. ix. 12, 13; xviL 11; Luke ii. 12; 2 Cor. xii. 12; 1 Cor. xiv. 22), and is a word most happily chosen to denote the manner in which the events referred to were to be communicated to John — for nearly the whole book is made up of signs and symbols. If it be asked what was signified to John, it may be replied that either the word " it" may be understood, as in our translation, to refer to the Apocalypse or Revelation, or what he saw — bea eUe — as Prof. Stuart supposes; or it may be absolute, without any object following, as Prof. Robinson (Lex.) supposes. The general sense is, that sending by his angel, ho made to John a communication by expressive signs or symbols. ^ By his angel. That is, an angel was employed to cause these scenic representations to pass before the mind of the apostle. The communication was not made directly to him, but was through the medium of a heavenly messenger employed for this purpose. Thus in Rev. xxii. 6, it is said, "and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." Comp. vs. 8, 9 of that chapter. There is frequent allusion in the Scriptures to the fact that angels have been employed as agents in making known the divine will, or in the revelations which have been made to men. Thus in Acts vii. 53, it is said, " who have received the law by the disposition of angels." Ileb. ii. 2, " For if the word spoken by angels was steadfast," Ac. Gal. iii. 19, " And it was ordained by angels in the hand of a mediator," Comp. Notes on Acts vii. 38, 53. There is almost no further reference to the agency of the angel employed for this service, in the book, and there is no distinct specification of what he did, or of ^is great agency in the case. John is
Jesus Christ, and of all things that he saw.
everywhere represented as seeing the symbols himself, and it would seem that the agen3y of the angel was, either to cause those symbols to pass before the apostle, or to convey their meaning to his mind. How far John himself understood the meaning of these symbols, we have not the means of knowing with certaint3^ The most probable supposition is, that the angel was employed to cause these visions or symbols to pass before his mind, rather than to interpret them. If an interpretation had been given, it is inconceivable that it should not have been recorded, and there is no more probability that their meaning should have been disclosed to John himself for his private use, than that it should have been disclosed and recorded for the use of others. It would seem probable, therefore, that John had only that view of the meaning of what he saw, which any one else might obtain from the record of the visions. Comp. Notes on 1 Peter i. 10-12, ^Untoliis servant John. Nothing could be learned from this expression as to what John was the author of the book, whether the apostle of that name or some other. Comp. Intr. § 1. It cannot be inferred from the use of the word servant rather than apostle, that the apostle John was not the author, for it was not uncommon for the apostles to designate themselves merely by the words servants, or servants of God. Comp. Notes on Rom. i, 1.
2, Who hare record of the word of God. Who bore witness to, or testified of — fiiapTvprjae — the word of God. He regarded himself merely as a witness of what he had seen, and claimed only to make a fair and faithful record of it. John xxi. 24: " This is the disciple which testifieth — h fiaprvpiLv — of these things, and wrote these things." John xix. 35: ** And he that saw it hare record" — ntnaprvpriKz. Compare also the following places, where the apostle uses the same word of himself, 1 John, i. 2; iv. 14. The expression here, "the word of God," is one the meaning of which has been much controverted, and is important in its bearing on the question who was the author of the book of Revelation. The main enquiry is, whether the writer refers to the " testimony"
which he bears in this book respecting the "word of God;" or whether he refers to some testimony on that subject in Bome other booJ£ with which those to whom he wrote were so familiar that they would at once recognize him as the author; or whether he refers to the fact that he had borne his testimony to the great truths of religion, and especially respecting Jesus Christ, as a i^reacher who was well known, and who would be characterized by this expression. The phrase " the word of God"-^f6i/ \6yov rSv ^£ov occurs frequently in the New Testament (Comp. John x. 35; Acts iv. 31; vi. 2, 7; xi. 1; xii. 24), and may either mean the word or doctrine respecting God — that which teaches what God is; or that which he speaks or teaches. It is more commonly used in the latter sense (Comp. the passages referred to above), and especially refers to what God speaks or commands in the gospel. The fair meaning of this expression would be, that John had borne faithful witness to, or testimony of,.the truth which God had spoken to man in the gospel of Christ. So far as the language here used is concerned, this might apply either to a written or an oral testimony; either to a treatise like that of his gospel, to his preaching, or to the record which he was then making. Vitringa and others suppose that the reference here is to the Gospel which he had published, and which now bears his name; Liicke and others, to the revelation made to him in Patmos, the record of which he now makes in this book; Prof. Stuart and others, to the fact that he was a teacher or preacher of the gospel, and that (Comp. ver. 9) the allusion is to the testimony which he had borne to the gospel, and for which he was an exile in Patmos. Is it not possible that these conflicting opinions may be to some extent harmonized, by supposing that in the use of the aorist tense — inaprvpTjcs — the writer meant to refer to a characteristic of himself, to wit, that he was a faithful witness of the Tord of God and of Jesus Christ, ■^^"henefer and however made known to him? With an eye, perhaps, to the record which he was about to make in this book, and intending to include that, may he not also refer to what had been and WBrS his well-known character as a i3itne$8 of wha.** God communicated to 5* him? He had always borne this testimony. He always regarded himself aa such a witness. He had been an eyewitness of what had occurred in the life, and at the death of the Saviour (See notes on 2 Pet. i. 17, IS), and had, in all his writings and public ministrations, borne witness to what he had seen and heard; for that (ver. 9), h« had been banished to Patmos; and he was now about to carry out the same characteristic of himself by bearing witness to what he saw in these new revelations. This would be much in the manner of John, who often refers to this characteristic of himself (Comp. John xix. 35; xxi. 24; 1 John i. 2), as well as harmonize the different opinions. The meaning then of the expression " who bare record of the word of God," as I understand it, is, that it was a characteristic of the writer to bear simple but faithful testimony to the truth which God communicated to men in the gospel. If this be the correct interpretation, it may be remarked (a) that this is such language as John the apostle would be liJcely to use, and yet (b) that it is not such language as an author would be likely to adopt if there was an attempt to forge a book in his name. The artifice would be too refined to occur probably to any one, for although perfectly natural for John, it would not be so natural for a forger of a book to select this circumstance and weave it thus unostentatiously into his narrative. ^ And of the testimony of Jesus Christ. That is, in accordance with the interpretation above, of the testimony which Jesus Christ bore to the truth; not of a testimony respecting Jesus Christ. The idea is, that Jesus Christ was himself a witness to the truth, and that the writer of this book was a witness merely of the testimony which Christ had borne. Whether the testimony of Jesus Christ was borne in his preaching when in the fiesh; or whether made known to the writer by him at any subsequent period, it was his office to make a faithful record of that testimony. As he had always before done that, so he was about to do it now in the new revelation made tc him in Patmos, which he regarded as a new testimony of Jesus Christ to the truth, ver. 1. It is remarkable that, in confirmation of this view, John so often describes the Lord Jesus as a witnesg.
3 Blessed ^ is he that readeth, and they that hear the words of
or represents him as having come to bear his faithful testimony to the truth. Thus in ver. 5: " And from Jesus Christ, who is the faithful and true witness." John viii. 18, " I am one that bear witness— h iiap-rvpoiv — of myself." John xviii. 37: " To this end was I born, and for this cause came I into the world, that I should bear witness — iva fxaprvpriffco — to the truth." Rev. iii. 14: " These things saith the Amen, the faithful and true witness" — 6 fidprvg b iriardi k. t. A. Of ^his testimony which the Lord Jesus came to bring to man respecting eternal realities, the writer of this book says that he regarded himself as a witness. To the office of bearing such testimony, he had been dedicated; that testimony he was now to bear, as he had always done. •[ A7id of all things that he saio. oaa Tc iiSe. This is the common reading in the Greek, and according to this reading it would properly mean, " and whatsoever he saw;" that is, it would imply that he bore witness to "the word of God," a7id to "the testimony of Jesus Christ," and to whatever he saw" — meaning that the things which he saw, and to which he refers, were things additional to those to which he had referred by "the word of God," and the "testimony of Christ." From this it has been supposed that in the former part of the verse he refers to some testimony which he had formerly borne, as in his gospel or in his preaching, and that here he refers to what he "saw" in the visions of the Revelation as something additional to the former. But, it should be remembered that the word rendered and — tc — is wanting in a large number of manuscripts (see Wetstein), and that it is now omitted in the best editions of the Greek Testament — as by Griesbach, Tittmann and Hahn. The evidence is clear that it should be omitted, and if so omitted, the reference is to whatever he had at any time borne his testimony to, and not particularly to what passed before him in the visions of this book. It is a general aiSrmation that he had always borne a faithful testimony to whatever he had seen respecting the word of God, and the testimony of Christ. The correct rendering of the whole passage, then, would be, ' and sending by his angel, he signifies it to hw servant John, who bare record of [i. e. whose character and office it was to bear his testimony to] * the word of God,' [the message which God has sent to me], 'and tlie testimony of Jesus Christ' [the testimony which Christ bore to the truth], * whatsoever he saw.' lie concealed nothing; he held nothing back; he made it known precisely ^/jjsjt was seen by him. Thu« interpreted, the passage refers to what was a general characteristic of the writer, and is designed to embrace all that was made known to him, and to affirm that he was a faithful witness to it. There were doubtless, special reasons why John was employed as the medium through which this communication was to be made to the church and the world. Among these reasons may have been the following: (a) That he was the "beloved disciple." (h) That he was the only surviving apostle, (c) That his character was such that his statements would be readily received. Comp. John xix. 35; xxi. 24; 3 John 12. (d) It 77iay be that his mind was better fitted to be the medium of these communications than that of any other of the apostles — even if they had been then alive. There is almost no one whose mental characteristics are less correctly understood than those of the apostle John. Among the most gentle and amiable of men; with a heart so fitted for love as to be known as "the beloved disciple" — he yet had mental characteristics which made it proper that he should be called "a son of Thunder" (Mark iii. 17); a mind fitted to preserve and record the profound thoughts in his gospel; a mind of high poetic order, fitted for the magnificent conceptions in this book.
3. Blessed is he that readeth. That is, it is to be regarded as a privilege attended with many blessings, to be permitted to mark the disclosures to be made in this book; the important revelations respecting future times. Prof. Stuart supposes that this refers to a public reading, and that the phrase " those who hear the words of this prophecy" refers to those who listened to the public reader, and that both the reader and hearer should regard themselves as highly favored. It is, however, more in accord-
this propheoy, and keep those things which are written therein: for the time * is at hand.
4 John to the seven ^ churches which are in Asia: Grace be unto
ance with the usual meaning of the word rendered "read," to suppose that it refers to the act of one's reading for himself; to learn by reading. So Robinson (Lex.) understands it. The Greek word, indeed, would bear the other interpretation (see Luke iv. 16; Acts xiii, 27; xv. 21; 2 Cor. iii. 15), but as this book was sent abroad to be read by Christians, and not merely to be in the hands of the ministers of religion to be read by them to others, it is more natural to interpret the word in the usual sense. ^ And hear the words of this prophecy. As they shall be declared or repeated by others; or perhaps the word hear is used in a sense that is not uncommon, that of giving attention to; taking heed to. The general sense is, that they were to be regarded as highly favored who became acquainted in any way with what is here communicated. The writer does not say that they were blessed who understood it, or that they who read or heard it would fully understand it; but it is clearly implied, that there would be so far an understanding of its meaning as to make it a felicitous condition to have been made acquainted with it. Au author could not be supposed to say that one should regard his condition as a favored one who merely heard words that he could not understand, or who had placed before him magnificent symbols that had to him no meaning. The word prophecy is used here in its more strict sense as denoting the disclosure of future events — a large portion of the book being of this nature. It is here synonymous with Revelation, in ver. 1. ^ A?id keep these things which are written therein. Keep in mind those things which relate to the future; and obey thoso things which are requii-ed as truth and duty. The blessing which results from having in possession the revealed truth of God is not merely in reading it, or in hearing it: it results from the fact that the truth is properly regarded, and exerts a suitable influence over our lives. Comp. Ps. xis. ] 1. — " And in keeping
you, and peace, from him ^ which is, and which was, and which is to come; and from the seven * Spirits which are before his throne.
of them, there is great reward." ^ For the tijne is at hand. See ver. 1. Th» word here used — lyyis — has the same signification substantially as the word "shortly" in ver. 1. It would apply to any event whose beginning was soon to occur, though the end might be remote, for the series of events might stretch far into the future. It cannot be doubted, however, that the writer meant to press upon them the importance of attending to these things, from the fact that either entirely or in part these things were soon to happen. — It may be inferred from this verse, that it is possible so to understand this book, as that it may convey useful instruction. This is the only book in the Bible of which a special blessing is pronounced on him who reads it; but assuredly a blessing would not be pronounced on the perusal of a book which is entirely unintelligible. While, therefore, there may be many obscurities in this book, it is also to be assumed that it may be so far understood as to be useful to Christians, in supporting their faith, and giving them elevated views of the final triumph of religion, and of the glory of the world to come. Any thing is a blessing which enables us with wellfounded hope and joy to look forward to the heavenly world.
4. John to the seven churches which are in Asia. The word Asia is used ir. quite difl'erent senses by diflferent writers. It is used (1.) as referring to the whole eastern continent now known by that name; (2.) Hither Asia, or Asia Minor; (3.) That part of Asia which Attains III, king of Pergamos gave to the Romans, viz: Mysia, Phrygia, Lycaonia, Lydia, Caria, Pisidia, and the Southern coast; that is, all in the Western, South-western, and Southern parts of Asia Minor; and (4.) in the New Testament, usually, the South-western part of Asia Minor, of which Ephosus was the capital. See Notes, Acts ii. 9. The word Asia is not found in the Hebrew Scriptures, but it occurs often in the books of Maccabees, and in the New Testament. In the New
Testament it is not used in the large sense in which it is now as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke, as denoting the country that was called Ionia, or that which embraced the proyizces of Caria and Lydia. Of this region Ephesus was the principal city, and it was in this region that the " seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. It is evident that these seven were the principal churches, even if there were mor?, and that there was some reason why they should be particularly addressed. There is mention of some other churches in the neighborhood of these. Colosse was near to Laodicea, and from Col. iv. 13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is, also, some reason to suppose, that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the Book of Revelation. It appears from Tacitus (Annal. xiv. 27, comp. also Pliny N. H. v. 29), that in the time of Nero, A. D. 61, the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosae and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there, before the time when John wrote this book. The earliest mention we have of a church there, after the one referred to in the New Testament by Paul (Col. ii. 1; iv. 13, 15, 16), is in the time of Trajan, when Papias was bishop there, sometime between A. D. 98, and 117. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven cliurchcs in the vicinity. Prof. Stuart (i. 219) supposes that "seven, and only so many, may have been named, because the seven-fold divisions and groups of various objects, constitute a tonspicuous feature in the ApocaJypse throughout." But this reason seems too artificial, and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seve7i might have been selected for some such purpose. ^ Grace be unto you and peace. The usual form of salutation in addressing a church. See Notes on Ptom. i. 7. •[[ From him which is, and which was, and which is to come. From him who is everlasting — embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name Jehovah, the name by which the true God is appropriately designated in the Scriptures.
That name — mri"' — from tTT? to be, to exist, seems to have been adopted because it denotes exist eiice, or being, and as 'L^nr>-''-ii^ simply one who exists; and ha - xoference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: — that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being. They who desire to find a full discussion in regard to the origin of the name Jehovah, may consult an article by Prof. Tholuck, in the Biblical Repository, vol. iv. pp. 89-108. It is remarkable that there are some passages in heathen inscriptions and writings which bear a very strong resemblance to the language here used by John respecting God. Thus Plutarch (De Is. et Osir. p. 351), speaking of a temple of Isis, at Sais, in Egypt, says, " It bore this inscription— * I r>ra all that was, and is, and shall be, and my vail no mortal can remove'" — 'Eyw dm -rav to ycyovd^, Ka> Sv, Kai laofievov ' Kai rbv ffibv rrfrXov ovSct^ TTO) &rr)rdi ai'CKd'Xvipcv. So Orpheus (in Auctor. Lib. de Mundo), "Jupiter is thij nead, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias (Phocic. 12), " Jupiter was; Jupiter is; Jupiter shall be." The reference in tlie phrase before us is to God as such, or to God considered as the Father. ^ And from the seven spirits which are before his throne. After all that has been written on this very difficult espression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following: I. That it refers to God, as such. This opinion is held by Eichhorn, and is favored by Ewald. No arguments derived from any parallel passages are ui'ged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable. (1) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," &c. (2) It is difficult to perceive in what sense " seven spirits" could be ascribed to God, or how he could be described as a being of " Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit. (3) How could it be said of God himself that he was " before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is 7nore easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such. II. The opinion held by Grotius and by John Henry Heinrichs that it refers to "the multiform Providence of God," or to God considered as operating in seven or many different ways. In support of this, Grotius appeals to chs. V. 12, vii. 12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to men. It is clear that as by the phrase "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modea of divine operation, are denoted, why is the number seven chosen? And why are they represented as standing before the throne? III. A thii-d opinion is, that the reference is to seven attending and ministering presence-angels; angela represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens, of Alexandria; Andreas, of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmiiller, Clarke, Prof. Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God, as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God others, that seven angels, represented as the principal angels emploj^ed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synop, in loc. The arguments which are relied on by those who suppose that sev. >i angels are here referred to, are briefly these: — (1) The nature of the expression here used. The expression, it is said, is such as would naturally denote beings who were before his throne — beings who were different from him who was on the throne — and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God," in Eev. iv. 5, vii. 9, 15, viii. 2, xi. 4, 16, xii. 10, xiv. 3, xx. 12; in all which places the representation denotet those who were in the presence of God, and standing before him. (2) It isargued from other passages in the Book of Revelation which, it is said (Prof. Stuart), go directly to confirm this opinion. Thus in Rev. vili. 2: " And I saw the seven angels which stood before God." So Rev. iv. 5: the seven lamps of fire burning before the throne, are said to be " the seven Spirits of God." In these passages, it is alleged that the article " the" designates the well-hnown angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us. (3) It is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Jehovah. Thus in the Book of Tobit (xii. 15), Raphael is introduced as using this language, " I am R,aphael, one of the seven holy >ngels, which present the prayers of the paints, and which go in and out before the glory of the Holy One." The apocryphal Book of Enoch (ch. xx.) gives the names of the seven angels who watch; that is, of the watchers (comp. Notes on Daniel iv. 13, 17) who stand In the presence of God waiting for the divine commands, or who watch over the affairs of men. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Prof. Stuart, in loc.
To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following: (1) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, \hey are placed on the same level, so far 1^ the matter before us is concerned, fri'^ "him who was, and is, and is to e.3iie," and with the Lord Jesus Christ — a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach. (2) That blessings should be invoked from angels — as if they could imi)art " grace and peace." It is evident that whoever is referred to here by the phrase "the seven spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be Bupposed that an inspired writer would iBToke that graco and pea<5e from any but a divine being. (3) That as two persons of the Trinity are here mentioned, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form, it cannot be supposed that an insi^ired writer would mention two of the persons of the Trinity in this connexion, and then not only not mention the third, but refer to angels — to creatures — as bestowing that which would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to the Spirit — which might indeed occur, as it often does in the Scriptures — but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings. (4) If this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven spirits" as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favor of the propriety of angel-invocation, or angelworship. And j'et, if there is anything clear in the Scriptures, it is that God alone is to be worshipped. For these reasons, it seems to me that this interpretation cannot be well founded. IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favor of that opinion it may be urged, (1) that it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connexion with him " who was, and is, and is to come," and with " Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Comp. 2 Cor. xiii. 14. " The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." (2) It would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ, in communicating blessings to man. An invocation to God to send his angjls, or t«
Impart grace and fax or through angelic help, would be in entire accoi'dance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings /row angels. (3) It cannot be denied that an invocation of grace from " him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worshii) of one thus associated with him. In regard to the Lord Jesus, " the faithful and true witness," it is from such expressions as these that we are led to the belief that he is divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called " the seven spirits before the throne." We cannot well resist the impression that some one with divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now? (4) The word used here is not angels but spirits; and though it is true that angels are spirits, and that the word spirit is applied to them (Heb. i. 7), yet it is also true that that is not a word which would be understood to refer to Ihem without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book. (5) In Rev. iv. 5, where there is a reference to "the seven lamps before the throne," it is said of them that they " are," that is, " they represent, " the si3ven spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot be well understood of angels, for {a) if it did, it would have been natural to use that language for the reason above mentioned; (6) the angels are nowhere called "the spirits q/" Got?," nor would such language be proper. The phrase "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons, it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force. (1) First, se to the reason why the number sevea should be applied to the Holy Spirit, (se-) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a seven-fold mode of operation of Gcd, or a manifold divine agency. {b) The word seven often denotes a full or complete number, and may be used to denote that which is full, complete, or manifold; and might thus be used in reference to an All-perfect Spirit, or to a spirit which was manifold in its operations, (c) The number seven is evidently a favorite number in the book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In ch. i. 16, seven stars are mentioned; in ch. V. 12, seven attributes of God; ch. xii. 3, the dragon has seven heads; ch. xiii. 1, the beast has seven heads, {d) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of men, and to his manifold agency on the affairs of the world, as further developed in this book. (2) As to his being represented as "before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to bo sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does net necessarily imply inferiority of nature, any more than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father.
5 And from Jesus Christ, lolio is the faithful witness, " and the ^ lirst-begotten of the dead, and the Prince of the kinfrs of the earth.
Unto him that loved ' us, and washed '^ us from our sins in his own blood,
5. And from Jesus Christ, who is the faithful witness. See Notes on ver. 2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who bears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus grace and peace are invoked from the infinite God in all his relations and operations: — as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of men; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting Grod and future events. ^ And the firstbegotten of the dead. The same Greek expression — rpwriJro/coj — occurs in Col. i. 18. See it explained in the Notes on that passage. Comp. Notes 1 Cor. xv. 20. ^ A7id the Prince of the kings of the earth. Who has over all the kings of the earth the preeminence which kings have over their subjects. He is tho Ruler of rulers; King of kings. In oh. xvii. 14, xix. 16, the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a sceptre over the millions of the earth, and the exaltation of the Saviour is here expressed by supposing ihat all thobe kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Comp. Matt, xxviii. 18, xi. 27,• John xvii. 2; Eph. i. 20-22; Phil. ii. 'J-ll; Col. i. 15-18. The word Prince — 0 ft'px*^*' — means properly ruler, leader, the jirsl in rank. We often apply the word prince to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God (comp. Isa.
ascribing this to the Lord Jesus it ia implied that he is possessed of divine attributes. As much of the rcyelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be of a ruler of the nations, and that he had this right of control. ^ Unto him that loved us. This refers undoubtedly to the Lord Jesus, whose love for men was so strong that nothing more was necessary to characterize him than to speak of him as the one " who loved U8."
It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connexion with that which precedes. In ver. 4, and the first praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him
(ver. 1.); because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this in his own blood. He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power considered literally its eflfect would be the reverse. The language is such as would be used only on the supposition that lie had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of fi martyr that he ' had washed us from our sins in his blood?' How
6 And liath made us kings " and priests unto God and his father; to him '' be glory and dominion for ever and ever. Amen.
could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Comp. IJohn 1. 7; Heb. ix. 14. The specific idea of washing, however, — representing that blood as washing sin away — is one which does not elsewhere occur. It is evidently used in the sense of cleansi7ig ox purifying, as we do this by washing, and as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.