Notes on the Old and New Testaments

6. And hath made us Icings and priests unto God. In 1 Pet. ii. 9, the same idea is expressed by saying of Christians that they are " a royal priesthood." See Notes on that verse. The quotation in both places is from Ex. six. 6: "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is. Christians are exalted to the dignity, and are invested with the office, implied in these words. The word kings, as applied to them, refers to the exalted rank and diirnity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word priests refers to the fact that they are engaged in the holy service of God, or that they ^er to him acceptable worship. See i\otes on 1 Pet. i. 5. ^ And his Father. Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father. *[ To him he glory. To the Redeemer; for so the construction (ver. 5) demands. The word " glory" here means praise, or honor, implying a wish that all honor should be shown him. ^ And domi?iion. This word means literally, strength — Kpdros; — but it here means the strength,.power, or rauthority which is exercised

and every eye shall see him, and they ^ also which pierced him: and all kindreds of the earth shall wail * because of him. Even so, ^ Amen.

7. Behold, he cometh with clouds. That is, the Lord Jesus when he retui'ns will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. See Notes on Matt. xxiv. 30. Comp. Matt. xxvi. 64; Mark xiii. 26, xiv. 62; Acts i. 9, 11. Clouds arc appropriate symbols of Majesty, and God is often represented as appearing in that manner. See Ex. xix. 18; Ps. xviii. 11, seq.; Isa. xix. 1. So, among the heathen, it was common to represent their divinities as appearing clothed with a cloud:

The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense ot the majesty and glory of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him. ^ And every eye shall see him. He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Every one, therefore, has an interest in what he says; every one has this in certain prosj)ect that he shall see the Son of God coming as a Judge. ^ And they also which pierced him. When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zech. xii. 10: " They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to arty act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctious visitings then; or to their

Bubsequent reflections, as tliey might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it Is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him, and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime, and be overwhelmed with alarm. The desig?i of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indilFerent to it, for all will see him. His friends will hail his adrent (comp. ch. xxii. 20), but all who were engaged in putting him to death,!-.rd all who in any manner have pierced i. >^ heart by sin and ingratitude, unless f 7 shaJl have repented, will have oc- I oion of bitter lamentation when he shall ccme. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually pixt him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude. ^ And all kindreds of the earth. Gr., 'All the tribes — \pv\ai — of the earth.' This language is the same which the Saviour uses in Matt. xxiv. 30. See Notes on that passage. The word tribes is that which is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the holy land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connexion requires that it should be understood in this sense here, since it is said that " every eye shall see him;" that is, all that dwell on the face of the earth. ^ Shall wail because of him. On account of him 5 on account of their treatment of him. The word rendei-ed wail — Kdrrru) — means properly to beat, to cut; then to beat or cut one's self in the breast as an expression of sorrow; and then to ament, to cry aloud in intense grief.

The coming of the Saviour will be an occasion of this, (a) because it will bean event which will call the sins of men to remembrance; and (6) because they will be overwhelmed with the apprehension of the wrath to come. Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing would produce so deep and univei'sal alarm. This fact, which no one can doubt, is proof that men feel that they 8.re guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely men would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favors on him? Who dreads the appearing of a jailor to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that men should be alarmed at the coming of the Saviour unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation — as the approach of death now often does. Men believe that there is much to be dreaded in the future world, or they would not fear the coming of him who shall wind up the affairs of the human race. ^ Eve7i so, Ame7i — vai, dju'iv. " A double expression of so be it, assuredly, certai7ily, one in Greek and the other in Hebrew." Prof. Stuart. Comp. Rom. viii. 16, "Abba, Father" — ^afi(3a, h irarijp. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong afiirmation that it will be so. In some passages, however, the word {vai) expresses assetit to what is said, implying approbation of it aa true, or as desirable. Matt. xi. 26, " Eve?t so, Father, for so it seems good in thy sigh ^" Luke x. 21. So in Rey,

8 1" am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which

xvi. 7, "Even so (vai), Lord God Almighty." So in Rev. xxii. 20, "Even so (vai), Come Lord Jesus." The word Amen here seems to determine the meaning of the phrase, and to make it the affirmation of a certainty, rather than the expression of a wish.

8. / am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote jiroperly the first and the last. So in Kev. xxii. 13, when the two expressions are united, " I am Alpha and Omega, the beginning and the end, the first and the last." So in ch. i. 17, the speaker says of himself, " I am the first and the last." Among the Jewish Rabbins it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of any thing, from beginning to end. Thus it is said, "Adam transgressed' the whole law from X to i^ " — from Aleph to Tav. "Abraham kept the whole law from ^ to r\." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true orod. It means that he is the beginning and the end of all things; that he was at the commencement and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Comp. Isa. xli. 4, " I the Lord, the first, and with the last;" — xliv. 6, " I am the first, and I am the last; and beside me there is no God;" — xlviii. 12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus, for (a) it is he who is spoken of in the verses preceding; and (b) there can be no doubt that the same language is applied to him in ver. 11. As there is, however, a difi'erence of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, was, and which is to come, the Almighty. *

9 I John, who also am your bro*

this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of "Lord" — Kvpioi — read " God" — -Stdj, and this reading is adopted by Griesbach, Tittman, and Ilahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, " which is, and was, and is to come," is that which would more naturally suggest a reference to God as such than to the Lord Jesus Christ. See ver. 4. The object for which this passage referring to the "fa-stand the last; to him who was, and is, and is to come," is introduced here, evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute. ^ Saith the Lord. Or, saith God, according to what is now regarded as the correct reading. ^ Which is, and which was, &c. See Notes on ver. 4. ^ The Almighty. An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book.

9. /, Joh7i, who am your brother. Your Christian brother; who am a fellow- Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and he here commences a description of the circumstances under which the vision appeared to him. He was in a lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of Man himself in ther, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that glorious form in the midst of seven golden laraps, and fell at his feet as (load. ^ And companion in tribulation. Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this, that some form of persecution was then raging in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty. %And in the kingdom a?id patience of Jesus Christ. The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow-partners in the kingdom of the Redeemer: that is, that they shared the honor and the privileges pertaining to that kingdom; and also that they were fellow-partners in the patience of Jesus Christ: that is, in enduring with patience whatever might follow from their being his friends and followei-s. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour. ^ Was hi the isle that is called Palmos. Patmos is one of the cluster of islands in the ^gean Sea, anciently called the Sporades. It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers, Plin. Ilis. Nat. 4, 23; Strabo 10, 488. It is now called Patino, or Patmosa. It is some six or eight miles in length, and not more than a mile in breadth, being about lifteen miles in circumference. It has neither trees nor rivers; nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one ill use, however, is a deep bay, sheltered by high mountains on every side but one, whe^e it is protected by a project-

is called Patmos, for the word of God, and for the testimony of Jesus Christ.

ing cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island. Though Patmos is deficient in trees, it abounds in flowery planta and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best flavored in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants, and for a supply of their own vessels, and others which often put into their good harbor for provisions. The inhabitants now do not exceed four or five thousand, many of whom are emigrants from the neighboring continent. About half-way up the mountain, there is shown a natural grotto in a rock, where John is said to have seen his visions, and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught, and on the top of the hill, and in the centre of the island, is a monastery, which from its situation has a very majestic appearance. Kitto's Cyclopedia of Bib. Lit The cu* placed on the next page is supposed to give a good representation of the appearance of the island. It is commonly supposed that John wag banished to this island by Domitian, about A. D. 94. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment, and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing in ancient times to banish men from their country; either sending them forth at large, or specifying some particular place to which they wore to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to pin islaad nav

10 I was in the Spirit * on the ^

a common mode of punishment; and there was a distinction made by this act in faror of those who were thus banished. The more base, low and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, in loc. % For the word of God. On account of the word of God; that is, for holding and preaching the gospel. See Notes on ver. 2. It cannot mean that he was sent there with a view to his preaching the word of God; for it is inconceivable that he should have been sent from Ephesus to preach in euch a little, lonely, desolate place, where indeed there is no evidence that ihcre were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this revelation, for it is clear that the revelation could have been made elsewhere, and such a place afforded no peculiar Advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution as a punishment for preaching the gospel. ^ And for the testimony of Jesus Christ. Notes, ver. 2. He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ.

10. I was in the Spirit. This cannot refer to his own spirit — for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word Spirit may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces — a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of ths Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to The fair meaning of

Lord's day, and heard behind ma a great voice, as of a trumpet.

the passage is, that he was at at that time favored in a large measure with the influences of the Holy Spl^t — the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day. The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration (comp. Ezek. i. 1, viii. 3, xl. 2; Jer. xxiv. 1), and which was often accompanied with an entire prostration of bodily strength (comp. Num. xxiv. 4; Ezek. i. 28; Dan. x. 8-10; 1 Sam. xix. 24; Jer. xx. 7; Rev. i. 17;, but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstaey (comp. Acts x. 10, xi. 5, xxii. 17), but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion: an illustration of the great truth that God can meet his people any where; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace, and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the Avorship of God, and by honoring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul. ^[ 0?i the Lord's day. The word here rendered Lord's — KvpiaKdg — occurs only in this place and in 1 Cor. xi. 20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it might mean a day pertaining to the Lord in any sense, or for any reason — either because he claim.^d it *s his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honor of him. It is clear (1) that this refers to some day which was distinguished from all other days of the week, and which would be sufiiciently designated by the use of this term. (2) That it was a day which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him. (3) It would further appear that this was a day particulai'ly devoted to the Lord Jesus, for (a) that is the natural meaning of the word Lord as used in the New Testament (comp. Notes on Acts i. 24), and (6) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians (about A. D. 101), who calls the Lord's day, " the queen and prince of all days." Chrysostom (on Ps. cxix.) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later Fathers make a marked distinction between the Sabbath and the Lord's day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. So Theodoret (Fab. Haeret. ii. 1), speaking of the Ebionites, says, " They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do." Prof. Stuart. The strong probability is, that the name was given to this day in honor of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation j given to the first day of the week, and j the passage therefore proves (1) That that day was thus early distinguished in some peculiar manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote; (2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed, in some way, to commemorate what he had done; and (3) that if this book were written by the Apostle John, the observance of that day has the apostolic sanction. { Ue had manifestly, in accordance with I a prevailing custom, set apart this day in honor of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We maj remark in view of this statement, (a).hat when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a laud of strangers; if on the deep; if in a foreign clime; if on a lonely island, as John was, where we have none of the advantages of public worship, we should yet honor the Sabbath. We should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation; by a serious and devout manner; by abstinence from labor, and by a resting from ti-avel, that we devoutly regard this day as set apart for God. {h) Wo may expect, in such cu-cumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met " the beloved disciple," and we may trust it will be so with us. For on such a desert island; in a lonely forest; on the deep, or amid strangers in a foreign land, hi can as easily meet us as in the sanctuarj where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man, at home or abroad; among friends or strangers; enjoying the privileges of the sanctuary, or deprived of those privileges, ever kept the Christian Sabbath in a devout manner without profit to his own soul; and when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the lledeemer as John was favored with there? ^ A?id heard belu'nd me a great voice. A loud voice. This was of course sudden, and took him by surprise. % As of a trumpet. Loud as a trumpet. This is evidently

11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, "

the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, hut only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, <fec. The Hebrew word employed commonly to denote a and clear, and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name " clarion" to a certain wind instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together. Ex. xix. 13; Num. x. 10; Judges vii. 18; 2 Sam. xv. 10.

11. Sayi?ig. That is, literally, " the trumpet saying." It Avas, however, manifestly the voice that addressed tnese A7ords to John, though they seemed to come through a trumpet, and hence the trumpet is represented as vittering them. ^ / am Alpha and Omega. Ver. 8. ^ The first and the last. An explanation of the terms Alpha and Omega. Notes on ver. 8. % And what thou seest. The voice, in addition to the declaration " I am Alpha and Omega," gave this direction that he should record what he saw. The phrase "what thou seest," refers to Avhat would pass before him in vision: — what he there saw, and what he would see in the extraordinary manifestations which were to be made to him. ^ Write in a book. Make a fair record of it all — evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of bis mind that he would be able to transfer it to the '* book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren olace; and though probably there were and unto Smyrna, '' and unto Pergamos, ' and unto Thyatira, "^ and unto Sardis, * and unto Philadelphia, ■'" and unto Laodicea. ^ few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. John Bunyan in Bedford jail found materials for writing the Pilgrim's Progress; and there is no evidence that the Apostle John was denied the means of recording his thoughts when in the island of Patmos. The word hook here — i3i(3Xiov — would more properly mean a roll or scroll, that being the form in which books were anciently made. See Notes on Luke iv. 17. ^ A7id send it u?ito the seven churches v)hich are in Asia. The churches which are immediately designated, not implying that there were no other cliurches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should " see," to wit, all that is recorded in this volume or book of "Revelation." Part of this (chs. ii. iii.) would appertain particularly to them; the remainder (chs. iv.-xxii.) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial, and to transmit it to future times for the welfare of the church at large. ^ U7ito Ephesus. Perhaps mentioned lirst as being the capital of that portion of Asia ]\Iinor; the most important city of the seven; the place where John had preached, and whence he had beec banished. For a particular description of these seven churches, see the Notes on the epistles addiessed to them is chs. ii. iii.

12 And I turned to see the voice that spake with me. And being turned, I dlesticks.

13 And in the midst of the seven

12. A?id 1 turned to see the voice that spake with me. He naturally turned rouiid to see who it was that spake to him in tbis solitary and desolate place, prhera he thought himself to be alone. To see the voice here means to see the person who spake. ^ A7id being turned, I saw seven golden candlesticks. These were the first things that met his eye. This must have been in vision, of course; and the meaning is, that there teemed, to be there seven such lamps or candelabras. The word rendered candlesticks— \vxvla — means properly a light-stand; lamp-stand; — something to bear up a light. It would be applied to any thing that was used for this jxirpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps ivere more commonly used at that time than candles, and it is rather to be supoosed that thes^ were designed to be kmp-bearers, or lamp-sustainers, than handle-sticks. They were seven in number, not one branching into seven; but seven standing apart, and so far from each other that he who appeared to John could stand among them. The la.mp-bearers evidently sustained each a light, and these gave a peculiar brilliancy to the scene. It is not improbable that, as they were designed to represent the seven churches of Asia, they were arranged in an order resembling these churches. The scene is not laid in the temple, as many suppose, for there is nothing that resembles the arrangements in the temple except the mere fact of the lights. The scene as yet is in Patmos, and there is no evidence that John did not regard himself as there, or that he fancied for a moment that he was translated to the temple in Jerusalem. There can be no doubt as to the design of this representation, for it is expressly declared (ver. 20) that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as an •mblcm of true religion j Christians are

candlesticks one ^ like unto the Son of man, clothed ^Yith a garment down to the foot, and girt about the paps with a golden girdle.

represented as " the light of the world" (Math. V. 14; comp. Phil. ii. 15; John viii. 12); and a Christian church may be represented as a light standing in the midst of surrounding dai'kness.

13. And in the midst of the seven golden candlesticks. Standing among them, so as to be encircled with them. This shows that the representation could not have been like that of the vision of Z-echariah (Zech. iv. 2), where the probhet sees " a candlestick all of geld with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lamp-bearer with seven lamps or branches, but there were seve7i lampbearers so arranged that one in the likeness of the Son of man could stand in the midst of them. ^ One like unto the Son of man. This was evidently the Lord Jesus Christ himself, elsewhere so often called " the Son of man." That it was the Saviour himself, is apparent from ver. 18. The expression rendered '•'like unto the Son of man," should have been " like unto a son of man;" that is, like a man — a human being, or in a human form. The reasons for so interpreting it are (a) that the Greek is without the article; and (6) that, as it is rendered in our version, it seems to make the writer say that he was like himself — since the expression " the Sou of man" is in the New Testament but another name for the Lord Jesus. The phrase is often applied to him in the New Testament, and always, except in three instances (Acts vii. 56; Rev. i. 13, siv. 14), by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. See Notes on Matt. viii. 20. In the use of this phrase in the New Testament, there is, probably, an allusion to Dan. vii. 13. The idea would seem to be that he whom he saw resembled " the Son of man" — the Lord Jesus as he had seen him in the days of his flesh, though it

14 His head and liis hairs uere white like vrool, as white as snow;

would appear that he did not know that it was he until he was informed of it. V'er. 18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognise him as the same. ^ Clothed with a garment down to the feet. A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Comp. Notes on Isa. vi. 1. ^ And girt about the paps. About the breast. It was common, and is still, in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or " the loins;" but it would seem also that it was sometimes worn around the breast. See Notes on Matt. v. 38-41. \ With a golden girdle. Either wholly made of gold, or more probably richly ornamented with gold. This would naturally suggest the idea of one of rank — probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. lie is not indeed represented with a crown and sceptre here, and perhaps the leading idea is that of one of exalted rank; of unusual dignity; of one fitted to inspire awe and respect. In other circumstances, in this book, this same Eedeemer is represented as wearing a crown, and going forth to conquest. See eh. xix. 12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.

14. His head and his hairs were white like wool, as white as snow. Exceedingly, or perfectly white — the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resem- bling snow — the purest white of which the mind conceives. The comparison with wool and snow to denote any thing peculiarly white, is not uncommon. See Isa. i. IS. Prof. Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal 3'outh and vigor, but that it means radiant, bright, resplendentsimilar to what occurred on the transfiguration of the Saviour. Matth. xvii. 2. But to this it may be replied (a) that this would not accord well with that with which his hair is compared — s?iow and wool, particularly the latter. (&) The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus in the vision that appeared to Daniel (ch. vii. 9), it is said of him who is there called the "Ancient of Days," that his " garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah (ch. vi. 1), to Daniel (ch. vii. 9), or to Moses and Aaron, Nadab and Abihu in the mount. Ex. xxiv. 10, 11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glor}'. •[ And his eyes were as aflame of fire. Bright, sharp, penetrating; as if every thing was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning-glance; a fiery look, &c. In Daniel x. 6, it is said of the man who appeared to the prophet on the banks of the river Iliddekel, that his eyes were

15 And his feet " like unto fine brass, as if they burned in a furnace; and his voice '' as the sound of many waters.

16 And he had in his right hand

" as lamps of fire." Numerous instances of this comparison from the Greek and Latin classics may be seen in Wetstein, in loc.

15. And his feet like unto fine brass. Comp. Dan. x. 0, "And his arms and his feet like in color to polished brass." See also Ezek. i. 7, '^And they" [the feet of the living creatures] *' sparkled like the color of burnished brass." The word here used — ^a\Ko\il3avov — occurs in the New Testament only here and in ch. ii. 18. It is not found in the Septuxgint. The word properly means white brass (probably compounded of ^uXkSs, brass, and Xifiavos, whiteness, from the

Hebrew Vyi, to he white). Others regard it as from ^aAAco'f, brass, and Xiirapov, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The color varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass — perhaps the same as the ijXeKTpov — the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part Bilver, and distinguished for its brilliancy. See Robinson, Lex. and Wetstein, iii loc. The kind of metal here referred to, however, would seem to be some compound of brass — of a whitish and brilliant color. The exact proportion of the ingredients in the metal here referred to, cannot now be determined. % As if they burned in a furnace. That is,' his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Any one who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented. ^ And his voice as the sound nf many waters. As the roar of the Gcean, or of a cataract. Nothing could

seven stars; and out of his mouth went a " sharp two-edged sword: and his countenance was as the sun '^ shineth in his strength.

be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Ezek. xliii, 2, "And behold the glory of the God of Israel came from the east, and his voice was like the sound of many waters, and the earth shined with his glory." So Rev. xiv. 2, xix. 6; comp. Ezek. i. 24; Dan. X. 6.

16. And he had in his right hand seven stars. Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or '\\ may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers (Notes ver. 1.3), they were so arranged as to represent the relative position of the seven churches. *^ And out of his mouth went a sharp two-edged sword. On the form of tho ancient two-edged sword,.^ee Notes on Ephesians, vi. 17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth, and this is designed undoubtedly to be the representation here — that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa. xlix. 2, it is said of the same personage, " And he hath made my mouth like a sharp sword." See Note? on that verse. So in Heb. iv. 12, " The word of God is quick and powerful, sharper than any two-edged sword," «tc. So it is said of Pericles by Aristophanes,

•' His powerful speech Pierced the hearer's soul, and left behind Deep in his bosom its keen point infixt."

A similxr figure often occurs in Arabio poetry. "As arrows his words enter into the heart." S'je Gos«nius, comm.

17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying

zu Isa. xlix. 2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not, perhaps-, necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this — either of a sword or of the breath proceeding from his mouth appearing to take this form, as Prof. Stuart supposes. It may be wholly a figurative representation, as Henrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words. ^ And his countenance. His face. There had been before particular descriptions of some parts of his face — as of his eyes — but this is a representation of his whole aspect; of the general splendor and brightness of his countenance. ^ Was as the sun shineih in his strength. In his full splendor when unobseured by clouds; where his rays are in no way intercepted. Comp. Judges v. 31; " But let thjm that love him [the Lord] be as the sun when he goeth forth in his might." 2 Sam. xxiii. 4, " And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds." Ps. xix. 5, '•' Which [the sun] is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and ^lory of the countenance than to compare it with the overpowering splendor of the sun. — This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and -to prepare the way for the authoritative nature of the communications which he was to make. It is obrioui to remark that this appearance must have been assumed. The representation is not that of the Redeemer as he rose from the dead — a middle-aged man; nor is itclear tuatitwas the same as on the mount of transfiguration — where, for any thing that appears, he retained hio usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven — for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest — for all the peculiar habiliments of a Jewish jiriest are wanting in this description. The appearance assumed is, evidentlj'-, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel — that which was a suitable manifestation of a divine being — of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge men we have no certain information. AVe are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.

17. A7id when I saw him, 2 fell at his feet as dead. As if I Avere dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a divine being; but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognize any of the fiamiiiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the efle'ct would have been quite as overpowering as is here described. But the subsequent revelations of this divine personage would rather seem to imply that John did not at once recognize him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Daniel viii- 18, "Now as he was spe»Ji»

18 lam he that liveth, ' and was iead; and, behold, I am alive for

ing with me, I was in a deep sleep on my face toward the ground; but he touched me, and set me upright." Ver. 27, " And I Daniel fainted, and was sick certain days; afterwards I rose up, and did the king's business." Comp. Ex. xxxiii. 20; Isa. vi. 6; Ezek. i. 28, xliii. 3; Dan. x. 7-9, 17. \ And he laid his right hand upon me. For the purpose of raising him up. Comp. Dan. viii. 17, "He touched me, and set me upright." We usually stretch out the right hand to raise up one who is fallen. ^ Saying unto me, Fear not. Comp. Matt. xiv. 27, "It is I, be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John fchould not be afraid. Why that was a reason, ho immediately adds; — that he 'was the first and the last; that though he had been dead he was now alive, and would continue ever to live, arid that he had the keys of hell and of death.' It is evident that John was overpowered ■with that awful emotion which the human mind must feel at the evidence of the presence of God. Thus men feel when Grod seems to come near them by the impressive symbols of his majesty — as in the thunder, the earthquake, and the tempest. Comp. Hab. iii. 16, Luke ix. 34. Yet amidst the most awful manifestations of divine power, the simple assurance that our Redeemer is near us, is enough to allay our fears and diffuse calmness through the soul. ^ lam. the first and the last. Notes ver. 8. This is stated to be one of the reasons why he should not fear — that he was eternal: — 'I always live; have lived through all the past, and will live through all which is to come, and therefore I can accomplish all my promises, and execute all my purposes.'

18. I am he that liveth, and was dead. *I was indeed once dead, but now I live, and shall continue to live for ever. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this apply. He had been put to death; but he had risen from the grave. This also ig given as a reason why John should Dot fear; and nothing would allay his

evermore, Amen; and have the keys ' of hell and of death.

fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the flesh, and whom, though now long absent, he had faithfully served, and for whose cause he was new in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb. ^ Behold, 1 am alive for evermore. I am to live forever. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfil all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne. % Amen. A word here of strong affirmation: as if he had said, it is truly, or certainly so. See Notes on ver. 7. This expression is one that the Saviour often used when he wished to give emphasis, or to express any thing strongly. Comp. John iii. 3, v. 25. ^ And have the keys of hell and of death. The word rendered hell — qiSrn — hades, refers properly to the under-world; the abode of departed spirits; the region of the dead. This was represehted as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which prevailed among the ancients on this subject, see Notes on Luke xvi. 23, and Job x. 21, 22. To hold the key of this, was to hold the power over the invisible world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power (comp. John x. 18), thus showing that the dominion over this dark world was entrusted to him. ^ Aid of death. A personification. Death reigns in that world. But to his wide-extended realms the Saviour holds the key, and can have access to his empire when he pleases, releasing all whom he chooses, and confining there still such as he shall please. It is probably in

19 "Write the things which thou hast seen, and the things which are, and the the things which shall be hereafter;

part from such hints as these that Milton drew his sublime description of the gates of hell in the Paradise Lost. As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king that reigns there can do to us, for his power extends not beyond the permission of the Saviour, and in his own time that Saviour will call us forth to life to die no more.

19. Write the things which thou hast see7i. An account of the vision which thou hast had. Ver. 10-18. •[ And the thi?igs that are. Give an account of those things which thou hast seen as designed to represent the condition of the seven churches. He had seen noi only the Saviour, but he had seen seven lamp-stands, and seven stars in the hand of the Saviour, and he is now commanded to record the meaning of these symbols as referring to things then actually existing in the seven churches. This interpretation is demanded by ver. 20. ^ And the things which shall be hereafter. The Greek phrase rendered hereafter — ficTa ravra — means "after these things;" that is, he was to make a correct representation of the things which then were, and then to record what would occur " after these things:" — to wit, of the images, symbols, and truths, Avhich would be disclosed to him after what he had already seen. The expression refers to future times. He does not say for how long a time; but the revelations which were to be made referred to events which were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation — whether it extended only for a few years, or whether it embraced all coming time. The more natural interpretation, however, would seem to be, that it would

20 The mystery of the seven • stars which thou sawest in m^ right hand, and the seven golden

stretch far into future years, and that it was designed to give at least an outline of what would be the character of the future in general.

20. The mystery of the seven stars. On the word mystery, see Notes on Eph. i. 9. The word means properly, that which is hidden, obscure, unknown— until it is disclosed by one having the ability to do it, or by the course of events. When disclosed it may be as clear, and as capable of comprehension, as any other truth. The meaning here as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended, in the cu-cumstances, to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added in regard to their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of theee " stars" and " lamp-bearers," which John was more fully to explain. \ Which thou sawest in my right hand. Gr. " upofi my right hand" — tiri rrfg 6t^iag jiav: — giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand — that is, on the palm of his hand as he stretched it out. The expression in ver. 10, is, that they were " iyi (ev) his right hand;" but the language hero used is not decisive as to the position of the stars. They may have been held in some way by tho

candlesticks. The seven stars are the angels of the seven churches:

hand, or represented, as scattered on the open hand. ^ The seven golden candlesticks. The truth which these emblematic representations arc designed to convey. ^ The seve?i stars are. That is, they represent, or they denote — in accordance with a common usage in the Scriptures. See Notes on Matt. xxvi. 26. ^ The angels of the seven clmrches. Gr. " Angels -of the seven churches:" — the article being wanting. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals — an epistle being directed to "the angel" of each particular church. Ch. ii. 1, 12, &c. The evident meaning, however, is, that what was recorded should be directed to them not as pertaining to them exclusively as individuals, but as presiding over, or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the "angel" as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of Episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, &g., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the "Apostolic Church," pp. 118-127. The word angel, properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote any one who is a messsenger, and hence, with propriety, any one who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place — to be a representative. In order to ascertain the meaning of the Tvord as used in this place, and in reference to the.^e churches, it may be and the seven candlesticks <* which thou sawest, are the seven'churchcs.

remarked (1) that it cannot mean lite rally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churchos; (2) it cannot be shown to mean, as Lord (in loc) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches, for (a) there is no evidence that any such messengers had been sent to John; (6) there is no probability that while he was a banished exile in Patmos such a thing would be permitted; (c) the message was not sent hy them, it was sent to them — " Unto the angel of the church in Ephesus, write," <fcc. (3) It cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese, for (o) there is nothing in the word angel, as used in this connection, which would be peculiarly applicable to such a personage — it being as applicable to a pastor of a single church as to a bishop of many churches; (&) there is no evidence that there were any such groups of churches then as constitute an episcopal diocese; (c) the use of the word " church" in the singular, as applied to Ephesus, Smyrna, &c., rather implies that there was but a single church in each of those cities. Comp. ch. ii. 1, 8, 12, 18; see also similar language ia regard to the church in Corinth, 1 Cor. i. 1, 2; in Antioch, Acts xiii. 1; at Laodicea, Col. iv. 16, and at Ephesus, Acts xx. 28; {d) thera is no evidence, as Episcopalians musi suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was " bishop" of Ephesus, and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor; (e) there is no improbability in supposing that there was a sin<fle church in each of these cities— as at^Antioch, Corinth, Rome; (/) if John was a prelatical "bishop," it is probable that he was " bishop" of the whole group of churches embracing the seven — yet here, if the word "angel" means " bishop," we have no less than seven such bishops immediatelv appointed to 'succeed him; and (g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus Stillingfleet, than whom an abler man, or one whose praise is higher in Episcopal churches, as an advocate of Prelacy, is not to be found, says of these angels: " If many things

in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necesssity, the angel must be taken as a representative of the whole body: and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this

church?" (4) If the word does not mean literally an angel; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to some one who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the pastor or " angel" would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it — as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word, (a) The word a?igel is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Haggai (i. 13), it is said, **Then spake Haggai, the Lord's vies- senger [Heb. angel— "ni^^ ^JkSd, Sept. ayyc^os Kvpiov,] in the Lord's message unto the people," <fec. (b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mai. ii. 7, *' For the priest's lips should keep knowledge, for ho is the messetiger of the Lord is, " a?igel of the Lord of liosts.'' (c) The name prophet is often given in the New Testament to the ministers of religion, %3 being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament, (d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation, (e) The supposition that a pastor of a church is intended, will meet all the circumstances of the case: — for, (1) it is an appropriate appellation; (2) there is no reason to suppose that there was more than one church in each of the cities referred to;

(3) it is a term which would designate the respect in which the office was held;

(4) it would impress upon those to whom it was applied a solemn sense of their responsibility. Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop: — to the tender, intimate, and endearing relation sustained by a pastor to his people, — to the blending of sympathy, interest, and aflfection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they are afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate — the formal, unfrequent, and, in many instances, stately and pompous visitations of a diocesan bishop; to the unsympathising relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a " superiority in ministerial rights and powers," and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is that the *' angel of the church" was the pastor or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, bo more properly entrusted than to such

UNTO the angel of the church of Ephesus write; These things

an one; for to no one now would a communication be more properly entrusted than to a pastor.

Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime revelation could have existed. To the most beloved of the apostles — now the only surviving one of the number; to him who had been a faithful laborer for a period not far from sixty years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the abodes of men; surrounded by the ocean, and amid ban-en rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion — the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the "beloved disciple" in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times: — for sketching out the history of the church to the consummation of all things.

This chapter comprises four of the seven epistles addressed to the seven churches: — those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they eome separately to be considered, than in 7^-

saith he that " holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

this place. There are some general remarks in regard to their structure, however, which may be properly made here.

(1.) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus (ch. ii. 1) the allusion is to the fact that he who speaks to them "holds the seven stars in hia right hand, and walks in the midst of the seven golden candlesticks;" in the epistle to the church at Smyrna (ch. ii, 8), it is he who "is the first and the last, who was dead and is alive;" in the epistle to the church at Pergamos (ch. ii. 12), it is he "which hath the sharp sword with the two edges;" in the epistle to the church at Thyatira (ch. ii. 18), it is " the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;" in the epistle to the church at Sardis (ch. iii. 1), it is he who "hath the seven Spirits of God, and the seven stars;" in the epistle to the church at Philadelphia (ch. iii. 7), it is "he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth;" in the epistle to the church at Laodicea (ch. iii. 14), it is he who is the "Amen, the faithful and true witness, the beginning of the creation of God."

(2.) These introductions are followed with the formula, " I know thy works." The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna (ii. 9) and that at Philadelphia (iii. 10), he expresses his entire approbation; to the churches of Sardis (iu. 3) and Laodicea (iii. 15-18), he administers a decided rebuke; to the churches of Ephesus (ii..3-6), Pergamos (ii. 13-16), and Thyatira (iii. 19, 20 24, 2'5), he intermingles praise and rebuke, for he saw much to commend, hut at the same time not a little that was raprehensible. In all cases, however, the approbation precedes the blame: — showing that he was more disposed to find that which was good than that which was evil.

(3.) After the statement of their characteristics, there follows in each case, counsel, advice, admonition, or promises, Buch as their circumstances demanded — encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds.

(4.) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, " He that hath an ear, let him hear what the Spirit saith unto the churches," ch. ii. 7, 11, 17, 29, iii. 6, 13, 22. These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who wore disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5.) There then is, either following or preceding that call on all the churches to hear, some promise or assurance deeigned to encourage the church, and urge it forward in the discharge of duty or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

The contents of the epistle to the church at Ephesus — the first addressed — are these: — (1) The attribute of the Baviour referred to is, that ho "holds the stars in his right hand, and walks in the midst of the golden candlesticks," eh. iL 1. (2) lie commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were in fact impostors j for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates, vs. 2, 3, G. (3) He reproves them for having left their first love to him, ver. 4; (4) he admonishes them to remember whence they had fallen, to repent, and to do their first works, ver. 5; (5) he threatens them that if they do not repent he will come and remove the candlestick out of its i^lace, ver. 5; and (6) he assures them and all others that whosoever overcomes, he will " give him to eat of the tree of life which is in the midst of the paradise of God," ver. 7.

1. U7ito the angel. The minister; the presiding presbyter; the bishop — in the primitive sense of the word bishop — ■ denoting one who had the spiritual charge of a congregation. See Notes on ch. i. 20. ^0/ the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church — though for convenience they may have met for worship in difi'erent places. Thus there was one Church in Corinth (1 Cor. i. 1); one church in Thessalonica (1 Thess. i. 1), Ac. % Of Ephesus. On the situation of Ephesus, see Notes on Acts xviii. 19, and the Intro, to the Notes on the JEpistle to the Ephesians, ^ L, and the engravings there. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icariau Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favor of its governors, for Lysimachua

2 I know " thy works, and thy

named the city Arsinoe, in honor of his second wife, and Attains Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honorable title oi the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account perhaps it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, see Notes on ver. 5. "We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed (see Intro, to the Epistle to the Ephesians, § 2), labored therefor about three years; that there was a body of " elders" who presided over the church there (Acts xx. 17); and that the Apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety. 51 These things saith he that holdeth the seven stars in his right hand. See Notes on ch. i. 16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed in this case to the fact that he held the seven stars — emblematic of the ministers of the churches — in his hand, and that he walked in the midst of the lamp-bearers — representing the churches themselves, intimating that they are dependent on him; that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in thi« representation.

These truths he would impress on their minds in order that they might feel hoyr easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened (ver. 5), 'that he would remove the candlestick representing their church out of its place.' See Notes on ver. 5. ^ Who walketh in the midst, &c. In ch. i. 13, he is represented simply as being seen amidst the golden candlesticks. See Notes on that place. Here there is the additional idea of his "walking" in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.

2. / kiioit) thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that, therefore, he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart — the feelings, the state of the mmd — it is implied that he who speaks here has an intimate acquaintance with the heart of man — a prerogative which is always attributed to the Savioui-. See John ii. 25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Ps. vii. 9; Jer. xi. 20, xvii. 10; 1 Sam. xvi. 7; 1 Kings viii. 39. «[ And thy labor. The word here used — koizos — means properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in M.att. xxvi. 10: " Why trouble ye [literally, why give ye trouble to] the woman," Comp. also

evil: and thou hast tried ■ them which say they are apostles, and

Mark xiv. 6; Luke xi. 7, xviii. 5; Gal. vi. 17,- and in the sense of labor, or wearisome toil, in John iy. 38; 1 Cor. iii. 8, XX. 58; 2 Cor. vi. 5, x. 15, xi. 23, 27, et al. The connexion here would admit of either sense. It is commonly understood, as in our translation, in the sense of labor, though it would seem that the other signification — that of trouble — would not be inappropriate. If it means labor, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connexion. ^ And thy patierice. Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth; they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them oif from simple faith in Christ. ^ A?id how thou canst not bear them that are evil. Canst not endure, or tolerate them. Comp. Notes on 2 John 10, 11. That is, they had no sympathy with their doctrines or their practices; they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were doubtless those mentioned in this verse as claiming that " they were apostles," and those mentioned in ver. 6, as the Nicolaitanes. 1[ And thoii hast tried them which say they are apostles. Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic oflBce. It cannot be supposed that they claimed to have been of the number of apostles.^elected by the Saviour, for that would have been too absurd; and the only solution would eeem to be that they claimed cither (1) that they had been called to that affico after the Saviour ascended, as are not, '' and hast found them liars:

Paul was;, or (2) that they claimed the honor due to this name or oflBce ia virtue of some election to it; or (3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic ofiice was designed to be elective, as in the case of Matthias (Acts i. 23-26), and that they maintained that this arrangement was to be continued in th« church; and then an examination of their claims would involve an investigation of the question whether it was contemplated that the npoFt'lic office was designed to be perpetuate L ia that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to bo perpetuated by a regular succession, and that they, by ordination, were in the line of that succession; and then the examination and refutation of the claim mus*' have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles as such. On either of these suppositious such a line of argument would be fixtal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease — -just as all claims to the dignity and rank of apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be " apostles," or to be the " successors" of the apostles in the peculiarity of their office. ^ And are not. There were never any apostles of Jesus Christ but the original twelve

3 And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted."

whom he chose; Matthias, who was chosen in the place of Judas (Acts i. 26); and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the "Apostolic Church," pp. 47-58. ^ And hast found them liars. Hast discovered their pretensions to be unfounded and false. In 2 Cor. xi. 13, "false apostles" are mentioned; and in an office of so much honor as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to, would be a falsehood; and as this seems to have been the character of these men, the Saviour in the passage before us does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministry — a ministry whose claims were well founded. They had felt the importance of this; had carefully examined the claims of pretenders; and had refused to recognize those who could not show in a proper manner that they had been designated to their work by the Lord Jesus. The same zeal in the same cause would be commended by the Saviour now.

3. And hast home. Hast borne up under trials; or hast borne with the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial; you have not abandoned the principles of truth and yielded to the prevalence of error. ^ And hast patience. That is, in this connexion, hast shown that thou canst bear up under these things with patience. is a repetition of what is said in ver, 2, but in a somewhat different connexion. There, it rather refers to the trouble which they had experienced on account of the pretensions of false apostles — and the patient, persevering, and enduring spirit which they had shown in that form of trial; here, the expression is more general, denoting a patient spirit in regard to all forms of trial. ^ And for my name's sake hast labored. On •ccount of me, and in my cause. That

4 Nevertheless I hav^e somewhat against thee, because thou hast left thy first love.

is, the labor here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered " ha»t labored'^ — KZKorciaKas — there is a reference to the word used in the previous verse — " thy labor" — k6i:ov aov; and the design is to show that the " labor" or trouble there referred to was on account of him. \ And hast not fainted. Hast not become exhausted, or wearied out, so as to give over. The word here used — /cajuvo) — occurs in only three places in the New Testament: — Heb. xii. 3, " Lest ye he wearied, and faint;" James V. 15, "the prayer of faith shall save the sick;" and in the passage before us. It means properly to become weory and faint from toil, &c., and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Prof. Stuart: " Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby." The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear any thing, even in relation to that, or springing from that, that we may be called to suiTer in that cause; that while we may be weary in his work — for our bodily strength maybecome exhausted (Comp. Matt. xxvi. 41) — we should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardor that never faints, until our Saviour callfl us to our reward.

4. Nevertheless I have somewhat against thee. Notwithstanding this general commendation, there are things which I cannot approve. ^ Becaust

5 Remember therefore from whence thou art fallen; and repent

thou hast left thy first love. Thou hast remitted — a<p^Kas — or let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardor of affection towards him directly than they had formerly done. In regard to this, we may remark, (1) that what is here stated of the Church at Ephesus is not uncommon, (o) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardor of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home, (ft) Churches remit the ardor of their first love. They are often formed Under the reviving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken poseession of the mind, and that gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland and England came out from the Roman communion under and do the first works; * or else the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions. So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a revival of religion, and in the eax-ly days of its history puts to shame the older and the slumbering churches around them. But, it need scarcely bo said that this early zeal may die away, and that the church, onoe so full of lifo and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardor and zeal. One has only to look at Germany, at Switzerland, at various portions of the Reformed churches elsewhere; at the Nestorians — whose zeal for missions long since departed, or even at the Moravians, among whom it has so much delined; at various portions of the Puritan churches; and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere. (2) The same thing that occurred there, may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that when a church has lost the ardor of its first love, it is suffered more and more to decline^ until 'Hhe candlestick is removed" — until either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms.

5. Remember therefore from whence thou art fallen, The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state — the ardor, the zeal, the warmth of love which onoe

I will come unto thee quickly, and will remove " thy candlestick

sliaracterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition — the happier days of piety. The joy then experienced; the good done; the honor reflected on the cause of religion; the peace of mind of that period, will contrast strongly with the present, and nothing will be better fitted to recall an erring church or an erring individual from their wanderings than such a reminiscence of the past. The advantages of thus "remembering" their former condition would be many — for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, arc from the recollections of a former state. Among those advantages, in this case, would be such as the following: (a) It would show how much they might have efijoyed if they had continued as they began — how much more real happiness they would have had than they actually have enjoyed. (6) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, coiitinue with the degree of zeal with which they begin cheir course, (c) How much greater attainments they might have made in the divine life, and in the knowledge of religion, than they have made: — that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the word of God. And {d) such a recollection of their past state, as contrasted with what they now are, would exert a powerful influence in producing true repentance — for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nt thing is better fitted to reclaim him than to recall to his recollection the time wV.en he led her to the altar; the solemn vow then made; and the rapture of his heart when he pressed her to his bosom and called her his own. ^ And repent. The word here used means to change one's mind and purposes, and, along with that, the conduct or demeanor. The duty of repentance here urged would extend to all the points in which they had erred. %And do the first works. The works which were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have " left their first love," now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do it — how to revive their ardor — how to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is, to do their first works. It is to engage at once in doing what they did in the first and best days of their piety — the days of their "espousals" (Jer. ii. 2) to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath-school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand to bless a dying world. As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright, that which has become rusty will become bright again if it is used. ^ Or else I will come unto thee quickly On the word rendered quickly — ra;^£t — see Notes on ch. i. 1. The meaning is» that lie would come as a Judge, at no distant period, to inflict punishment in the manner specified — by removing the candlestick out of its place. He does not say in what way it would be done — whether by some sudden judgment, by a du-ect act of power, or by a gradual I rocess that would certainly lead to that result. ^ And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick, see Notes on ch. i. 12. The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place, would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct, and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has depai-ted, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more afi"ccting demonstrations of the fulfillment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Dec. &, Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks. " In the

loss of Ephesus, the Christians deplored the fixU of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete ', and the temple of Diana, or the Church of Mercy, will equally elude the search of the curious traveller." Thus the city,

with the splendid Temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ton days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt-up vegetation, and is every where deserted and solitary, though bordered by picturesque mountains. ^ few corn-fields are scattered along th« site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great Temple of Diana. There are ruins of a theatre; there is a circus, or stadium, nearly entire: there are fragments of temples and palaces scattered around, but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus, there is indeed now a small village called Asalook — a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of, the present Mosque. Dr. Chandler (p. 150, 4to.) gives us a striking description of Ephesus as he

found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. "We heard the partridge call in the area of the theatre and of the stadium." " Its fate is that of the entire country — a garden has become a desert. Busy centres of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivalling the Pagan in splendor, wherein the image of the great Diana lay prostrate before the cress j after the lapse of some centuries, Jesui gives way to Mohammed, and the croa-

6 But this thou hast, that thou

cent glittered on the dome of the r-jcently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilder-

ness." See the article Ephesus in Kitto's Cyclop, and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in tiie history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more until the last appearance of truth and piety has departed, and it has been given up to error and to ruin. And the same principle is as applicable to individuals — for they have as much reason to dread the frowns of the Saviour as churehe? have. If they who have *' left their first love" will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgment — some awful visitation of his Providence that shall overwhelm them in sorrow as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The following cut, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfilment of this prophecy that the candlestick of Ephesus would be removed from its place. See also the engravings prefixed to the Notes on tho Epistle to the Ephesians, pp. 6, 7.

6. Bid tins thou hast. This thou ha^t that I approve of, or that I can commend. ^ That thou hatest the deeds of the Nicolaitanes. Gi*. xoorks — ra e^ya. The word Nicolaitanes occurs only in this place, and in the 15th verse of this chapter. From the reference in the latter place, it is clear that the doctrines which they held prevailed at Pergamo* as well as at Ephesus, but from neither place can any thing now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See Notes on ver. 15. From the two passages compared with ^acli other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in ver. 15, their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them. I. In regard to the origin of the name, there have been three opinions: (1) That mentioned by Irenceus, and by some of the other of the fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Acts vi. 5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever, that Nicolas the deacon ever apostatized from ihe faith and became the founder of a sect; and if a name had been assumed in order to give credit to a sect, and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch. (2) Vitringa, and most commentators since ziis time, have supposed that the name "Nicolaitanes was intended to be sj^mbol- \oftl, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word Jezebel, in ch. ii. 20, Avhich is supposed to be symbolical there. Vitringa supposes that the word is derived from vUog, victory, and \a6?, people, and that thus it corresponds with the name