NOTES ON THE REVELATION OF JESUS CHRIST
It is scarce possible for any that either love or fear God not to feel their hearts
extremely affected in seriously reading either the beginning or the latter part of the
Revelation. These, it is evident, we cannot consider too much; but the intermediate parts
I did not study at all for many years; as utterly despairing of understanding them, after
the fruitless attempts of so many wise and good men: and perhaps I should have lived and
died in this sentiment, had I not seen the works of the great Bengelius. But these revived
my hopes of understanding even the prophecies of this book; at least many of them in some
good degree: for perhaps some will not be opened but in eternity. Let us, however, bless
God for the measure of light we may enjoy, and improve it to his glory.
The following notes are mostly those of that excellent man; a few of which are taken
from his Gnornon Novi Testamenti, but far more from his Ekklarte Offenbarung, which is a
full and regular comment on the Revelation. Every part of this I do not undertake to
defend. But none should condemn him without reading his proofs at large. It did not suit
my design to insert these: they are above the capacity of ordinary readers. Nor had I room
to insert the entire translation of a book which contains near twelve hundred pages.
All I can do is, partly to translate, partly abridge, the most necessary of his
observations; allowing myself the liberty to alter some of them, and to add a few notes
where he is not full. His text, it may be observed, I have taken almost throughout, which
I apprehend he has abundantly defended both in the Gnomon itself, and in his Apparatus and
Crisis in Apocalypsin.
Yet I by no means pretend to understand or explain all that is contained in this
mysterious book. I only offer what help I can to the serious inquirer, and shall rejoice
if any be moved thereby more carefully to read and more deeply to consider the words of
this prophecy. Blessed is he that does this with a single eye. His labour shall not be in
vain.
Chapter I
| 1 |
The Revelation - Properly so called; for things covered before are here revealed, or
unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone
in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that
all power is given him in heaven and earth, and that he will in the end gloriously
exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not
of "John the Divine," a title added in latter ages. Certain it is, that
appellation, the Divine, was not brought into the church, much less was it affixed to John
the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this
book, but the author of it is Jesus Christ. Which God gave unto him - According to his
holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to
Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Rev
22:6; and in many places the parts of this book refer to each other. Indeed the
whole structure of it breathes the art of God, comprising, in the most finished
compendium, things to come, many, various; near, intermediate, remote; the greatest, the
least; terrible, comfortable; old, new; long, short; and these interwoven together,
opposite, composite; relative to each other at a small, at a great, distance; and
therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards
unexpectedly and most seasonably appearing again. In all its parts it has an admirable
variety, with the most exact harmony, beautifully illustrated by those very digressions
which seem to interrupt it. In this manner does it display the manifold wisdom of God
shining in the economy of the church through so many ages. His servants - Much is
comprehended in this appellation. It is a great thing to be a servant of Jesus Christ.
This book is dedicated particularly to the servants of Christ in the seven churches in
Asia; but not exclusive of all his other servants, in all nations and ages. It is one
single revelation, and yet sufficient for them all, from the time it was written to the
end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his
secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or
not. The things which must shortly come to pass - The things contained in this prophecy
did begin to be accomplished shortly after it was given; and the whole might be said to
come to pass shortly, in the same sense as St. Peter says, "The end of all things is
at hand;" and our Lord himself, "Behold, I come quickly." There is in this
book a rich treasure of all the doctrines pertaining to faith and holiness. But these are
also delivered in other parts of holy writ; so that the Revelation need not to have been
given for the sake of these. The peculiar design of this is, to show the things which must
come to pass. And this we are especially to have before our eyes whenever we read or hear
it. It is said afterward, "Write what thou seest;" and again, "Write
what thou hast seen, and what is, and what shall be hereafter;" but here, where the
scope of the hook is shown, it is only said, the things which must come to pass.
Accordingly, the showing things to come, is the great point in view throughout the whole.
And St. John writes what he has seen, and what is, only as it has an influence on, or
gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed
them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly
called, in the sequel, "the angel of God," and particularly mentioned, Rev
17:1; 21:9; 22:6,16. To his servant John - A title given to no other single person
throughout the book. |
| 2 |
Who hath testified - In the following book. The word of God - Given directly by God.
And the testimony of Jesus - Which he hath left us, as the faithful and true witness.
Whatsoever things he saw - In such a manner as was a full confirmation of the divine
original of this book. |
| 3 |
Happy is he that readeth, and they that hear, the words of this prophecy - Some have
miserably handled this book. Hence others are afraid to touch it; and, while they desire
to know all things else, reject only the knowledge of those which God hath shown. They
inquire after anything rather than this; as if it were written, "Happy is he that
doth not read this prophecy." Nay, but happy is he that readeth, and they that hear,
and keep the words thereof - Especially at this time, when so considerable a part of them
is on the point of being fulfilled. Nor are helps wanting whereby any sincere and
diligent inquirer may understand what he reads therein. The book itself is written in the
most accurate manner possible. It distinguishes the several things whereof it treats by
seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided
into four and three. Many things the book itself explains; as the seven stars; the seven
candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads
and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises
from comparing it with the ancient prophecies, and the predictions in the other books of
the New Testament.
In this book our Lord has comprised what was wanting in those prophecies touching the
time which followed his ascension and the end of the Jewish polity. Accordingly, it
reaches from the old Jerusalem to the new, reducing all things into one sum, in the
exactest order, and with a near resemblance to the ancient prophets. The introduction and
conclusion agree with Daniel; the description of the man child, and the promises to Sion,
with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times,
with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses,
candlesticks, &c., with Zechariah. Many things largely described by the prophets are
here summarily repeated; and frequently in the same words. To them we may then usefully
have recourse. Yet the Revelation suffices for the explaining itself, even if we do not
yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise,
where there is a resemblance between them, there is a difference also; the Revelation, as
it were, taking a stock from one of the old prophets, and inserting a new graft into it.
Thus Zechariah speaks of two olive trees; and so does St. John; but with a different
meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same
signification. And here the difference of words, emblems, things, times, ought studiously
to be observed. Our Lord foretold many things before his passion; but not all things; for
it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of
the apostles, so far as the necessities of those times required: now he comprises them all
in one short book; therein presupposing all the other prophecies, and at the same time
explaining, continuing, and perfecting them in one thread. It is right therefore to
compare them; but not to measure the fulness of these by the scantiness of those
preceding.
Christ, when on earth, foretold what would come to pass in a short time; adding a brief
description of the last things. Here he foretells the intermediate things; so that both
put together constitute one complete chain of prophecy. This book is therefore not only
the sum and the key of all the prophecies which preceded, but likewise a supplement to
all; the seals being closed before. Of consequence, it contains many particulars not
revealed in any other part of scripture. They have therefore little gratitude to God for
such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they
find here which was not revealed, or not so clearly, in other parts of scripture. He that
readeth and they that hear - St. John probably sent this book by a single person into
Asia, who read it in the churches, while many heard. But this, likewise, in a secondary
sense, refers to all that shall duly read or hear it in all ages. The words of this
prophecy - It is a revelation with regard to Christ who gives it; a prophecy, with regard
to John who delivers it to the churches. And keep the things which are written therein -
In such a manner as the nature of them requires; namely, with repentance, faith, patience,
prayer, obedience, watchfulness, constancy. It behoves every Christian, at all
opportunities, to read what is written in the oracles of God; and to read this precious
book in particular, frequently, reverently, and attentively. For the time - Of its
beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is
even the full accomplishment of this weighty prophecy! |
| 4 |
John - The dedication of this book is contained in the fourth, fifth, and sixth
verses; but the whole Revelation is a kind of letter. To the seven churches which are in
Asia - That part of the Lesser Asia which was then a Roman province. There had been
several other churches planted here; but it seems these were now the most eminent; and it
was among these that St. John had laboured most during his abode in Asia. In these cities
there were many Jews. Such of them as believed in each were joined with the gentile
believers in one church. Grace be unto you, and peace - The favour of God, with all
temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is
to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he
cometh; that is, will be for ever. And from the seven spirits which are before his throne
- Christ is he who "hath the seven spirits of God." "The seven lamps which
burn before the throne are the seven spirits of God." " The lamb hath seven
horns and seven eyes, which are the seven spirits of God." Seven was a sacred number
in the Jewish church: but it did not always imply a precise number. It sometimes is to be
taken figuratively, to denote completeness or perfection. By these seven spirits, not
seven created angels, but the Holy Ghost is to be understood. The angels are never termed
spirits in this book; and when all the angels stand up, while the four living creatures
and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the
seven spirits neither stand up nor worship. To these "seven spirits of God," the
seven churches, to whom the Spirit speaks so many things, are subordinate; as are also
their angels, yea, and "the seven angels which stand before God." He is called
the seven spirits, not with regard to his essence, which is one, but with regard to his
manifold operations. |
| 5 |
And from Jesus Christ, the faithful witness, the first begotten from the dead, and the
prince of the kings of the earth - Three glorious appellations are here given him, and in
their proper order. He was the faithful witness of the whole will of God before his death,
and in death, and remains such in glory. He rose from the dead, as "the first fruits
of them that slept;" and now hath all power both in heaven and earth. He is here
styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of
lords." This phrase, the kings of the earth, signifies their power and multitude, and
also the nature of their kingdom. It became the Divine Majesty to call them kings with a
limitation; especially in this manifesto from his heavenly kingdom; for no creature, much
less a sinful man, can bear the title of king in an absolute sense before the eyes of God.
|
| 6 |
To him that loveth us, and, out of that free, abundant love, hath washed us from the
guilt and power of our sins with his own blood, and hath made us kings - Partakers of his
present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom
we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his
love and redemption. And the might - Whereby he governs all things. |
| 7 |
Behold - In this and the next verse is the proposition, and the summary of the whole
book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it
means his glorious coming. The preparation for this began at the destruction of Jerusalem,
and more particularly at the time of writing this book; and goes on, without any
interruption, till that grand event is accomplished. Therefore it is never said in this
book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he
came before, it was not like himself, but in "the form of a servant." But his
appearing in glory is properly his coming; namely, in a manner worthy of the Son of God.
And every eye - Of the Jews in particular. Shall see him - But with what different
emotions, according as they had received or rejected him. And they who have pierced him -
They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these
wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when
he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in
the Revelation, always means the Israelites: but where another word, such as nations or
people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall
wail because of him - For terror and pain, if they did not wail before by true repentance.
Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that
testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here
spoken respects both Jew and gentile. |
| 8 |
I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the
last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the
intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or
end, of all things. God is the beginning, as he is the Author and Creator of all things,
and as he proposes, declares, and promises so great things: he is the end, as he brings
all the things which are here revealed to a complete and glorious conclusion. Again, the
beginning and end of a thing is in scripture styled the whole thing. Therefore God is the
Alpha and the Omega, the beginning and the end; that is, one who is all things, and always
the same. |
| 9 |
I John - The instruction and preparation of the apostle for the work are described
from the ninth to the twentieth verse. Rev 1:9 - 20 Your brother - In the
common faith. And companion in the affliction - For the same persecution which carried him
to Patmos drove them into Asia. This book peculiarly belongs to those who are under the
cross. It was given to a banished man; and men in affliction understand and relish it
most. Accordingly, it was little esteemed by the Asiatic church, after the time of
Constantine; but highly valued by all the African churches, as it has been since by all
the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The
kingdom stands in the midst. It is chiefly under various afflictions that faith obtains
its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to
suffer for Jesus, 2Tim 2:12. I was in the island Patmos - In the reign of
Domitian and of Nerva. And there he saw and wrote all that follows. It was a place
peculiarly proper for these visions. He had over against him, at a small distance, Asia
and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond
this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all
Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its
outlets, Egypt, and all Africa; and to the north, what was afterwards called
Constantinople, on the straits between Europe and Asia. So he had all the three parts of
the world which were then known, with all Christendom, as it were, before his eyes; a
large theatre for all the various scenes which were to pass before him: as if this island
had been made principally for this end, to serve as an observatory for the apostle. For
preaching the word of God he was banished thither, and for the testimony of Jesus - For
testifying that he is the Christ. |
| 10 |
I was in the Spirit - That is, in a trance, a prophetic vision; so overwhelmed with
the power, and filled with the light, of the Holy Spirit, as to be insensible of outward
things, and wholly taken up with spiritual and divine. What follows is one single,
connected vision, which St. John saw in one day; and therefore he that would understand it
should carry his thought straight on through the whole, without interruption. The other
prophetic books are collections of distinct prophecies, given upon various occasions: but
here is one single treatise, whereof all the parts exactly depend on each other. Chapter
iv. 1 Rev 4:1 is connected with chapter i. 19; Rev 1:19 and what is
delivered in the fourth chapter goes on directly to the twenty - second. On the
Lord's day - On this our Lord rose from the dead: on this the ancients believed he will
come to judgment. It was, therefore, with the utmost propriety that St. John on this day
both saw and described his coming. And I heard behind me - St. John had his face to the
east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the
apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to
proclaim the coming of the great King, and his victory over all his enemies. |
| 11 |
Saying, What thou seest - And hearest. He both saw and heard. This command extends to
the whole book. All the books of the New Testament were written by the will of God; but
none were so expressly commanded to be written. In a book - So all the Revelation is but
one book: nor did the letter to the angel of each church belong to him or his church only;
but the whole book was sent to them all. To the churches - Hereafter named; and through
them to all churches, in all ages and nations. To Ephesus - Mr. Thomas Smith, who in the
year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is
forty - six English miles; from Smyrna to Pergamos, sixty - four; from Pergamos to
Thyatira, forty - eight; from Thyatira to Sardis, thirty - three; from Sardis to
Philadelphia, twenty - seven; from Philadelphia to Laodicea, about forty - two miles. |
| 12, 13 |
And I turned to see the voice - That is, to see him whose voice it was. And being
turned, I saw - It seems, the vision presented itself gradually. First he heard a voice;
and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the
candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an
human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in
this symbolical manner, wherein he presents himself as the head of his church. He next
observed that our Lord was clothed with a garment down to the foot, and girt with a golden
girdle - Such the Jewish high priests wore. But both of them are here marks of royal
dignity likewise. Girt about at the breast - he that is on a journey girds his loins.
Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all
this, looked up to behold the face of our Lord: but was beat back by the appearance of his
flaming eyes, which occasioned his more particularly observing his feet. Receiving
strength to raise his eyes again, he saw the stars in his right hand, and the sword coming
out of his mouth: but upon beholding the brightness of his glorious countenance, which
probably was much increased since the first glance the apostle had of it, he "fell at
his feet as dead." During the time that St. John was discovering these several
particulars, our Lord seems to have been speaking. And doubtless even his voice, at the
very first, bespoke the God: though not so insupportably as his glorious appearance. |
| 12, 13 |
And I turned to see the voice - That is, to see him whose voice it was. And being
turned, I saw - It seems, the vision presented itself gradually. First he heard a voice;
and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the
candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an
human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in
this symbolical manner, wherein he presents himself as the head of his church. He next
observed that our Lord was clothed with a garment down to the foot, and girt with a golden
girdle - Such the Jewish high priests wore. But both of them are here marks of royal
dignity likewise. Girt about at the breast - he that is on a journey girds his loins.
Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all
this, looked up to behold the face of our Lord: but was beat back by the appearance of his
flaming eyes, which occasioned his more particularly observing his feet. Receiving
strength to raise his eyes again, he saw the stars in his right hand, and the sword coming
out of his mouth: but upon beholding the brightness of his glorious countenance, which
probably was much increased since the first glance the apostle had of it, he "fell at
his feet as dead." During the time that St. John was discovering these several
particulars, our Lord seems to have been speaking. And doubtless even his voice, at the
very first, bespoke the God: though not so insupportably as his glorious appearance. |
| 14 |
His head and his hair - That is, the hair of his head, not his whole head. Were white
as white wool - Like the Ancient of Days, represented in Daniel's vision, Dan 7:9.
Wool is commonly supposed to be an emblem of eternity. As snow - Betokening his spotless
purity. And his eyes as a flame of fire - Piercing through all things; a token of his
omniscience. |
| 15 |
And his feet like fine brass - Denoting his stability and strength. As if they burned
in a furnace - As if having been melted and refined, they were still red hot. And his
voice - To the comfort of his friends, and the terror of his enemies. As the voice of many
waters - Roaring aloud, and bearing down all before them. |
| 16 |
And he had in his right hand seven stars - In token of his favour and powerful
protection. And out of his mouth went a sharp two - edged sword - Signifying his justice
and righteous anger, continually pointed against his enemies as a sword; sharp, to stab;
two - edged, to hew. And his countenance was as the sun shineth in his strength - Without
any mist or cloud. |
| 17 |
And I fell at his feet as dead - Human nature not being able to sustain so glorious an
appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for
receiving so weighty a prophecy. A great sinking of nature usually precedes a large
communication of heavenly things. St. John, before our Lord suffered, was so intimate with
him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the
aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners,
be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice.
But rejoice unto him with reverence: an increase of reverence towards this awful majesty
can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far
away, while you are thinking or reading of these things. And he laid his right hand upon
me - The same wherein he held the seven stars. What did St. John then feel in himself?
Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by
his name, (as the angels did Zechariah and others,) but speaks as his well known master.
What follows is also spoken to strengthen and encourage him. I am - When in his state of
humiliation he spoke of his glory, he frequently spoke in the third person, as Matt
26:64. But he now speaks of his own glory, without any veil, in plain and direct
terms. The first and the last - That is, the one, eternal God, who is from everlasting to
everlasting, Isaiah 41:4. |
| 18 |
And he that liveth - Another peculiar title of God. And I have the keys of death and
of hades - That is, the invisible world. In the intermediate state, the body abides in
death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing
or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St.
Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes
then his supposed successor at Rome by the keys of purgatory? From the preceding
description, mostly, are taken the titles given to Christ in the following letters,
particularly the four first. |
| 19 |
Write the things which thou hast seen - This day: which accordingly are written, Rev
1:11 - 18. And which are - The instructions relating to the present state of the
seven churches. These are written, Rev 1:20 - Rev 3:22. And which shall be
hereafter - To the end of the world; written, Rev 4:1, &c. |
| 20 |
Write first the mystery - The mysterious meaning of the seven stars - St. John knew
better than we do, in how many respects these stars were a proper emblem of those angels:
how nearly they resembled each other, and how far they differed in magnitude, brightness,
aa& other circumstances. The seven stars are angels of the seven churches - Mentioned
in the eleventh verse. Rev 1:11 In each church there was one pastor or ruling minister,
to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar
care over that flock: on him the prosperity of that congregation in a great measure
depended, and he was to answer for all those souls at the judgment seat of Christ. And the
seven candlesticks are seven churches - How significant an emblem is this! For a
candlestick, though of gold, has no light of itself; neither has any church, or child of
man. But they receive from Christ the light of truth, holiness, comfort, that it may shine
to all around them. As soon as this was spoken St. John wrote it down, even all that is
contained in this first chapter. Afterwards what was contained in the second and third
chapters was dictated to him in like manner. |
Chapter II
Of the following letters to the angels of the seven churches it may be necessary to
speak first in general, and then particularly. In general we may observe, when the
Israelites were to receive the law at Mount Sinai, they were first to be purified; and
when the kingdom of God was at hand, John the Baptist prepared men for it by repentance.
In like manner we are prepared by these letters for the worthy reception of this glorious
revelation. By following the directions given herein, by expelling incorrigibly wicked
men, and putting away all wickedness, those churches were prepared to receive this
precious depositum. And whoever in any age would profitably read or hear it, must observe
the same admonitions. These letters are a kind of sevenfold preface to the book. Christ
now appears in the form of a man, (not yet under the emblem of a lamb,) and speaks mostly
in proper, not in figurative, words. It is not till Rev 4:1, that St. John
enters upon that grand vision which takes up the residue of the book. There is in each of
these letters,
- A command to write to the angel of the church;
- A glorious title of Christ;
- An address to the angel of that church, containing A testimony of his mixed, or good, or
bad state; An exhortation to repentance or steadfastness; A declaration of what will be;
generally, of the Lord's coming;
- A promise to him that overcometh, together with the exhortation, "He that hath an
ear to hear, let him hear"
The address in each letter is expressed in plain words, the promise, in figurative. In
the address our Lord speaks to the angel of each church which then was, and to the members
thereof directly; whereas in the promise he speaks of all that should overcome, in
whatever church or age, and deals out to them one of the precious promises, (by way of
anticipation,) from the last chapters of the book.
| 1 |
Write - So Christ dictated to him every word. These things saith he who holdeth the
seven stars in his right hand - Such is his mighty power! Such his favour to them and care
over them, that they may indeed shine as stars, both by purity of doctrine and holiness of
life! Who walketh - According to his promise, "I am with you always, even to the end
of the world." In the midst of the golden candlesticks - Beholding all their works
and thoughts, and ready to "remove the candlestick out of its place," if any,
being warned, will not repent. Perhaps here is likewise an allusion to the office of the
priests in dressing the lamps, which was to keep them always burning before the Lord. |
| 2 |
I know - Jesus knows all the good and all the evil, which his servants and his enemies
suffer and do. Weighty word, "I know," how dreadful will it one day sound to the
wicked, how sweet to the righteous! The churches and their angels must have been
astonished, to find their several states so exactly described, even in the absence of the
apostle, and could not but acknowledge the all - seeing eye of Christ and of his Spirit.
With regard to us, to every one of us also he saith, "I know thy works." Happy
is he that conceives less good of himself, than Christ knows concerning him. And thy
labour - After the general, three particulars are named, and then more largely described
in an inverted order,
- Thy labour
- Thy patience:
- Thou canst not
bear evil men:
- Thou hast patience:
- Thou hast tried those who say they are
apostles and are not, and hast found
them liars.
- Thou hast borne for my name's sake and
hast not fainted.
And thy patience - Notwithstanding which thou canst not bear that incorrigibly wicked
men should remain in the flock of Christ. And thou hast tried those who say they are
apostles, and are not - For the Lord hath not sent them. |
| 4 |
But I have against thee, that thou hast left thy first love - That love for which all
that church was so eminent when St. Paul wrote his epistle to them. He need not have left
this. He might have retained it entire to the end. And he did retain it in part, or there
could not have remained so much of what was commendable in him. But he had not kept, as he
might have done, the first tender love in its vigour and warmth. Reader, hast thou? |
| 5 |
It is not possible for any to recover the first love, but by taking these three steps,
1. Remember: 2. Repent: 3. Do the first works. Remember from whence thou art fallen - From
what degree of faith, love, holiness, though perhaps insensibly. And repent - Which in the
very lowest sense implies a deep and lively conviction of thy fall. Of the seven angels,
two, at Ephesus and at Pergamos, were in a mixed state; two, at Sardis and at Laodicea,
were greatly corrupted: all these are exhorted to repent; as are the followers of Jezebel
at Thyatira: two, at Smyrna and Philadelphia, were in a flourishing state, and are
therefore only exhorted to steadfastness. There can be no state, either of any pastor,
church, or single person, which has not here suitable instructions. All, whether ministers
or hearers, together with their secret or open enemies, in all places and all ages, may
draw hence necessary self - knowledge, reproof, commendation, warning, or confirmation.
Whether any be as dead as the angel at Sardis, or as much alive as the angel at
Philadelphia, this book is sent to him, and the Lord Jesus hath something to say to him
therein. For the seven churches with their angels represent the whole Christian church,
dispersed throughout the whole world, as it subsists, not, as some have imagined, in one
age after another, but in every age. This is a point of deep importance, and always
necessary to be remembered: that these seven churches are, as it were, a sample of the
whole church of Christ, as it was then, as it is now, and as it will be in all ages. Do
the first works - Outwardly and inwardly, or thou canst never regain the first love. But
if not - By this word is the warning sharpened to those five churches which are called to
repent; for if Ephesus was threatened, how much more shall Sardis and Laodicea be afraid!
And according as they obey the call or not, there is a promise or a threatening, Rev
2:5,16,22; Rev 3:3,20. But even in the threatening the promise is
implied, in case of true repentance. I come to thee, and will remove thy candlestick out
of its place - I will remove, unless thou repent, the flock now under thy care to another
place, where they shall be better taken care of. But from the flourishing state of the
church of Ephesus after this, there is reason to believe he did repent. |
| 6 |
But thou hast this - Divine grace seeks whatever may help him that is fallen to
recover his standing. That thou hatest the works of the Nicolaitans - Probably so called
from Nicolas, one of the seven deacons, Acts 6:5. Their doctrines and lives
were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as
sacrificing to idols; all which they placed among things indifferent, and pleaded for as
branches of Christian liberty. |
| 7 |
He that hath an ear, let him hear - Every man, whoever can hear at all, ought
carefully to hear this. What the Spirit saith - In these great and precious promises. To
the churches - And in them to every one that overcometh; that goeth on from faith and by
faith to full victory over the world, and the flesh, and the devil. In these seven letters
twelve promises are contained, which are an extract of all the promises of God. Some of
them are not expressly mentioned again in this book, as "the hidden manna," the
inscription of "the name of the new Jerusalem," the "sitting upon the
throne." Some resemble what is afterwards mentioned, as "the hidden name," Rev
19:12; "the ruling the nations," Rev 19:15; "the
morning star," Rev 22:16. And some are expressly mentioned, as "the
tree of life," Rev 22:2; freedom from "the second death," Rev
20:6; the name in "the book of life," Rev 20:12; 21:27; the
remaining "in the temple of God," Rev 7:15; the inscription of
"the name of God and of the Lamb," Rev 14:1; 22:4. In these
promises sometimes the enjoyment of the highest goods, sometimes deliverance from the
greatest evils, is mentioned. And each implies the other, so that where either part is
expressed, the whole is to be understood. That part is expressed which has most
resemblance to the virtues or works of him that was spoken to in the letter preceding. To
eat of the tree of life - The first thing promised in these letters is the last and
highest in the accomplishment, Rev 22:2,14,19. The tree of life and the water
of life go together, Rev 22:1,2; both implying the living with God eternally.
In the paradise of my God - The word paradise means a garden of pleasure. In the earthly
paradise there was one tree of life: there are no other trees in the paradise of God. |
| 8 |
These things saith the first and the last, who was dead and is alive - How directly
does this description tend to confirm him against the fear of death! verses 10, 11. Rev
2:10,11 Even with the comfort wherewith St. John himself was comforted, Rev
1:17,18, shall the angel of this church be comforted. |
| 9 |
I know thy affliction and poverty - A poor prerogative in the eyes of the world! The
angel at Philadelphia likewise had in their sight but "a little strength." And
yet these two were the most honourable of all in the eyes of the Lord. But thou art rich -
In faith and love, of more value than all the kingdoms of the earth. Who say they are Jews
- God's own people. And are not - They are not Jews inwardly, not circumcised in heart.
But a synagogue of Satan - Who, like them, was a liar and a murderer from the beginning. |
| 10 |
The first and last words of this verse are particularly directed to the minister;
whence we may gather, that his suffering and the affliction of the church were at the same
time, and of the same continuance. Fear none of those things which thou art about to
suffer - Probably by means of the false Jews. Behold - This intimates the nearness of the
affliction. Perhaps the ten days began on the very day that the Revelation was read at
Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and
these more particularly. Is about to cast some of you - Christians at Smyrna; where, in
the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To
your unspeakable advantage, 1Pet 4:12,14. And ye shall have affliction -
Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally
taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor
Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other
letters, but unto death - Signifying that the angel of this church should quickly after
seal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom
some have mistaken him. And I will give thee the crown of life - The peculiar reward of
them who are faithful unto death. |
| 11 |
The second death - The lake of fire, the portion of the fearful, who do not overcome, Rev
21:8. |
| 12 |
The sword - With which I will cut off the impenitent, verse 16. Rev 2:16 |
| 13 |
Where the throne of Satan is - Pergamos was above measure given to idolatry: so Satan
had his throne and full residence there. Thou holdest fast my name - Openly and resolutely
confessing me before men. Even in the days wherein Antipas - Martyred under Domitian. Was
my faithful witness - Happy is he to whom Jesus, the faithful and true witness, giveth
such a testimony! |
| 14, |
But thou hast there - Whom thou oughtest to have immediately cast out from the flock.
Them that hold the doctrine of Balaam - Doctrine nearly resembling his. Who taught Balak -
And the rest of the Moabites. To cast a stumblingblock before the sons of Israel - They
are generally termed, the children, but here, the sons, of Israel, in opposition to the
daughters of Moab, by whom Balaam enticed them to fornication and idolatry. To eat things
sacrificed to idols - Which, in so idolatrous a city as Pergamos, was in the highest
degree hurtful to Christianity. And to commit fornication - Which was constantly joined
with the idol - worship of the heathens. |
| 15 |
In like manner thou also - As well as the angel at Ephesus. Hast them that hold the
doctrine of the Nicolaitans - And thou sufferest them to remain in the flock. |
| 16 |
If not, I come to thee - who wilt not wholly escape when I punish them. And will fight
with them - Not with the Nicolaitans, who are mentioned only by the by, but the followers
of Balaam. With the sword of my mouth - With my just and fierce displeasure. Balaam
himself was first withstood by the angel of the Lord with "his sword drawn," Num
22:23, and afterwards "slain with the sword," Num 31:8. |
| 17 |
To him that overcometh - And eateth not of those sacrifices. Will I give of the hidden
manna - Described, John vi. The new name answers to this: it is now "hid with Christ
in God." The Jewish manna was kept in the ancient ark of the covenant. The heavenly
ark of the covenant appears under the trumpet of the seventh angel, Rev 11:19,
where also the hidden manna is mentioned again. It seems properly to mean, the full,
glorious, everlasting fruition of God. And I will give him a white stone - The ancients,
on many occasions, gave their votes in judgment by small stones; by black, they condemned;
by white ones they acquitted. Sometimes also they wrote on small smooth stones. Here may
be an allusion to both. And a new name - So Jacob, after his victory, gained the new name
of Israel. Wouldest thou know what thy new name will be? The way to this is plain, -
overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone.
|
| 18 |
And to the angel of the church at Thyatira - Where the faithful were but a little
flock. These things saith the Son of God - See how great he is, who appeared "like a
son of man!" Rev 1:13. Who hath eyes as a flame of fire -
"Searching the reins and the heart," verse 23. Rev 2:23 And feet
like fine brass - Denoting his immense strength. Job comprises both these, his wisdom to
discern whatever is amiss, and his power to avenge it, in one sentence, Job 42:2,
"No thought is hidden from him, and he can do all things." |
| 19 |
I know thy love - How different a character is this from that of the angel of the
church at Ephesus! The latter could not bear the wicked, and hated the works of the
Nicolaitans; but had left his first love and first works. The former retained his first
love, and had more and more works, but did bear the wicked, did not withstand them with
becoming vehemence. Mixed characters both; yet the latter, not the former, is reproved for
his fall, and commanded to repent. And faith, and thy service, and patience - Love is
shown, exercised, and improved by serving God and our neighbour; so is faith by patience
and good works. |
| 20 |
But thou sufferest that woman Jezebel - who ought not to teach at all, 1Tim 2:12.
To teach and seduce my servants - At Pergamos were many followers of Balaam; at Thyatira,
one grand deceiver. Many of the ancients have delivered, that this was the wife of the
pastor himself. Jezebel of old led the people of God to open idolatry. This Jezebel, fitly
called by her name, from the resemblance between their works, led them to partake in the
idolatry of the heathens. This she seems to have done by first enticing them to
fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry,
and afterwards to fornication. |
| 21 |
And I gave her time to repent - So great is the power of Christ! But she will not
repent - So, though repentance is the gift of God, man may refuse it; God will not compel.
|
| 22 |
I will cast her into a bed - into great affliction - and them that commit either
carnal or spiritual adultery with her, unless they repent - She had her time before. Of
her works - Those to which she had enticed their and which she had committed with them. It
is observable, the angel of the church at Thyatira was only blamed for suffering her. This
fault ceased when God took vengeance on her. Therefore he is not expressly exhorted to
repent, though it is implied. |
| 23 |
And I will kill her children - Those which she hath borne in adultery, and them whom
she hath seduced. With death - This expression denotes death by the plague, or by some
manifest stroke of God's hand. Probably the remarkable vengeance taken on her children was
the token of the certainty of all the rest. And all the churches - To which thou now
writest. Shall know that I search the reins - The desires. And hearts - Thoughts. |
| 24 |
But I say to you who do not hold this doctrine - Of Jezebel. Who have not known the
depths of Satan - O happy ignorance! As they speak - That were continually boasting of the
deep things which they taught. Our Lord owns they were deep, even deep as hell: for they
were the very depths of Satan. Were these the same of which Martin Luther speaks? It is
well if there are not some of his countrymen now in England who know them too well! I will
lay upon you no other burden - Than that you have already suffered from Jezebel and her
adherents. |
| 25 |
What ye - Both the angel and the church have. |
| 26 |
By works - Those which I have commanded. To him will I give power over the nations -
That is, I will give him to share with me in that glorious victory which the Father hath
promised me over all the nations who as yet resist me, Psalm 2:8,9. |
| 27 |
And he shall rule them - That is, shall share with me when I do this. With a rod of
iron - With irresistible power, employed on those only who will not otherwise submit; who
will hereby be dashed in pieces - Totally conquered. |
| 28 |
I will give him the morning star - Thou, O Jesus, art the morning star! O give thyself
to me! Then will I desire no sun, only thee, who art the sun also. He whom this star
enlightens has always morning and no evening. The duties and promises here answer each
other; the valiant conqueror has power over the stubborn nations. And he that, after
having conquered his enemies, keeps the works of Christ to the end, shall have the morning
star, - an unspeakable brightness and peaceable dominion in him. |
Chapter III
| 1 |
The seven spirits of God - The Holy Spirit, from whom alone all spiritual life and
strength proceed. And the seven stars - which are subordinate to him. Thou hast a name
that thou livest - A fair reputation, a goodly outside appearance. But that Spirit seeth
through all things, and every empty appearance vanishes before him. |
| 2 |
The things which remain - In thy soul; knowledge of the truth, good desires, and
convictions. Which were ready to die - Wherever pride, indolence, or levity revives, all
the fruits of the Spirit are ready to die. |
| 3 |
Remember how - Humbly, zealously, seriously. Thou didst receive the grace of God once,
and hear - His word. And hold fast - The grace thou hast received. And repent - According
to the word thou hast heard. |
| 4 |
Yet thou hast a few names - That is, persons. But though few, they had not separated
themselves from the rest; otherwise, the angel of Sardis would not have had them. Yet it
was no virtue of his, that they were unspotted; whereas it was his fault that they were
but few. Who have not defiled their garments - Either by spotting themselves, or by
partaking of other men's sins. They shall walk with me in white - in joy; in perfect
holiness; in glory. They are worthy - A few good among many bad are doubly acceptable to
God. O how much happier is this worthiness than that mentioned, Rev 16:6. |
| 5 |
He shall be clothed in white raiment - The colour of victory, joy, and triumph. And I
will not blot his name out of the book of life - Like that of the angel of the church at
Sardis: but he shall live for ever. I will confess his name - As one of my faithful
servants and soldiers. |
| 7 |
The holy one, the true one - Two great and glorious names He that hath the key of
David - A master of a family, or a prince, has one or more keys, wherewith he can open and
shut all the doors of his house or palace. So had David a key, a token of right and
sovereignty, which was afterward adjudged to Eliakim, Isaiah 22:22. Much more
has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem;
the supreme right, power, and authority, as in his own house. He openeth this to all that
overcome, and none shutteth: he shutteth it against all the fearful, and none openeth.
Likewise when he openeth a door on earth for his works or his servants, none can shut; and
when he shutteth against whatever would hurt or defile, none can open. |
| 8 |
I have given before thee an opened door - To enter into the joy of thy Lord; and,
meantime, to go on unhindered in every good work. Thou hast a little strength - But little
outward human strength; a little, poor, mean, despicable company. Yet thou hast kept my
word - Both in judgment and practice. |
| 9 |
Behold, I - who have all power; and they must then comply. I will make them come and
bow down before thy feet - Pay thee the lowest homage. And know - At length, that all
depends on my love, and that thou hast a place therein. O how often does the judgment of
the people turn quite round, when the Lord looketh upon them! Job 42:7,
&c. |
| 10 |
Because thou hast kept the word of my patience - The word of Christ is indeed a word
of patience. I also will keep thee - O happy exemption from that spreading calamity! From
the hour of temptation - So that thou shalt not enter into temptation; but it shall pass
over thee. The hour denotes the short time of its continuance; that is, at any one place.
At every one it was very sharp, though short; wherein the great tempter was not idle, Rev
2:10. Which hour shall come upon the whole earth - The whole Roman empire. It went
over the Christians, and over the Jews and heathens; though in a very different manner.
This was the time of the persecution under the seemingly virtuous emperor Trajan. The two
preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so
admired for his goodness, and his persecution was of such a nature, that it was a
temptation indeed, and did throughly try them that dwelt upon the earth. |
| 11 |
Thy crown - Which is ready for thee, if thou endure to the end. |
| 12 |
I will make him a pillar in the temple of my God - I will fix him as beautiful, as
useful, and as immovable as a pillar in the church of God. And he shall go out no more -
But shall be holy and happy for ever. And I will write upon him the name of my God - So
that the nature and image of God shall appear visibly upon him. And the name of the city
of my God - Giving him a title to dwell in the New Jerusalem. And my new name - A share in
that joy which I entered into, after overcoming all my enemies. |
| 14 |
To the angel of the church at Laodicea - For these St. Paul had had a great concern, Col
2:1. These things saith the Amen - That is, the True One, the God of truth. The
beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the
beginning, or Author, by whom God made them all. |
| 15 |
I know thy works - Thy disposition and behaviour, though thou knowest it not thyself.
That thou art neither cold - An utter stranger to the things of God, having no care or
thought about them. Nor hot - As boiling water: so ought we to be penetrated and heated by
the fire of love. O that thou wert - This wish of our Lord plainly implies that he does
not work on us irresistibly, as the fire does on the water which it heats. Cold or hot -
Even if thou wert cold, without any thought or profession of religion, there would be more
hope of thy recovery. |
| 16 |
So because thou art lukewarm - The effect of lukewarm water is well known. I am about
to spue thee out of my mouth - I will utterly cast thee from me; that is, unless thou
repent. |
| 17 |
Because thou sayest - Therefore "I counsel thee," &c. I am rich - In
gifts and grace, as well as worldly goods. And knowest not that thou art - In God's
account, wretched and pitiable. |
| 18 |
I counsel thee - who art poor, and blind, and naked. To buy of me - Without money or
price. Gold purified in the fire - True, living faith, which is purified in the furnace of
affliction. And white raiment - True holiness. And eyesalve - Spiritual illumination; the
"unction of the Holy One," which teacheth all things. |
| 19 |
Whomsoever I love - Even thee, thou poor Laodicean! O how much has his unwearied love
to do! I rebuke - For what is past. And chasten - That they may amend for the time to
come. |
| 20 |
I stand at the door, and knock - Even at this instant; while he is speaking this word.
If any man open - Willingly receive me. I will sup with him - Refreshing him with my
graces and gifts, and delighting myself in what I have given. And he with me - In life
everlasting. |
| 21 |
I will give him to sit with me on my throne - In unspeakable happiness and glory.
Elsewhere, heaven itself is termed the throne of God: but this throne is in heaven. |
| 22 |
He that hath an ear, let him hear, &c. - This stands in the three former letters
before the promise; in the four latter, after it; clearly dividing the seven into two
parts; the first containing three, the last, four letters. The titles given our Lord in
the three former letters peculiarly respect his power after his resurrection and
ascension, particularly over his church; those in the four latter, his divine glory, and
unity with the Father and the Holy Spirit. Again, this word being placed before the
promises in the three former letters, excludes the false apostles at Ephesus, the false
Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share
therein. In the four latter, being placed after them, it leaves the promises immediately
joined with Christ's address to the angel of the church, to show that the fulfilling of
these was near; whereas the others reach beyond the end of the world. It should be
observed, that the overcoming, or victory, (to which alone these peculiar promises are
annexed,) is not the ordinary victory obtained by every believer; but a special victory
over great and peculiar temptations, by those that are strong in faith. |
Chapter IV
We are now entering upon the main prophecy. The whole Revelation may be divided
thus:
The first, second, and third chapters contain the introduction; The fourth and fifth, the
proposition; The sixth, seventh, eighth, and ninth describe things which are already
fulfilled; The tenth to the fourteenth, things which are now fulfilling; The fifteenth to
the nineteenth, things which will be fulfilled shortly; The twentieth, twenty - first, and
twenty - second, things at a greater distance.
| 1 |
After these things - As if he had said, After I had written these letters from the
mouth of the Lord. By the particle and, the several parts of this prophecy are usually
connected: by the expression, after these things, they are distinguished from each other, Rev
7:9; 19:1. By that expression, and after these things, they are distinguished, and
yet connected, Rev 7:1; 15:5; 18:1. St. John always saw and heard, and then
immediately wrote down one part after another: and one part is constantly divided from
another by some one of these expressions. I saw - Here begins the relation of the main
vision, which is connected throughout; as it appears from "the throne, and him that
sitteth thereon;" "the Lamb;" (who hitherto has appeared in the form of a
man;) " the four living creatures;" and " the four and twenty elders,"
represented from this place to the end. From this place, it is absolutely necessary to
keep in mind the genuine order of the texts, as it stands in the preceding table. A door
opened in heaven - Several of these openings are successively mentioned. Here a door is
opened; afterward, "the temple of God in heaven," Rev 11:19; 15:5;
and, at last, "heaven" itself, 19:11. By each of these St. John gains a new and
more extended prospect. And the first voice which I had heard - Namely, that of Christ:
afterward, he heard the voices of many others. Said, Come up hither - Not in body, but in
spirit; which was immediately done. |
| 2 |
And immediately I was in the spirit - Even in an higher degree than before, Rev
1:10. And, behold, a throne was set in heaven - St. John is to write "things
which shall be;" and, in order thereto, he is here shown, after an heavenly manner,
how whatever "shall be," whether good or bad, flows out of invisible fountains;
and how, after it is done on the visible theatre of the world and the church, it flows
back again into the invisible world, as its proper and final scope. Here commentators
divide: some proceed theologically; others, historically; whereas the right way is, to
join both together. The court of heaven is here laid open; and the throne of God is, as
it were, the centre from which everything in the visible world goes forth, and to which
everything returns. Here, also, the kingdom of Satan is disclosed; and hence we may
extract the most important things out of the most comprehensive and, at the same time,
most secret history of the kingdom of hell and heaven. But herein we must be content to
know only what is expressly revealed in this book. This describes, not barely what good or
evil is successively transacted on earth, but how each springs from the kingdom of light
or darkness, and continually tends to the source whence it sprung: So that no man can
explain all that is contained therein, from the history of the church militant only.
And yet the histories of past ages have their use, as this book is properly
prophetical. The more, therefore, we observe the accomplishment of it, so much the more
may we praise God, in his truth, wisdom, justice, and almighty power, and learn to suit
ourselves to the time, according to the remarkable directions contained in the prophecy.
And one sat on the throne - As a king, governor, and judge. Here is described God, the
Almighty, the Father of heaven, in his majesty, glory, and dominion. |
| 3 |
And he that sat was in appearance - Shone with a visible lustre, like that of
sparkling precious stones, such as those which were of old on the high priest's
breastplate, and those placed as the foundations of the new Jerusalem, Rev 21:19,20.
If there is anything emblematical in the colours of these stones, possibly the jasper,
which is transparent and of a glittering white, with an intermixture of beautiful colours,
may be a symbol of God's purity, with various other perfections, which shine in all his
dispensations. The sardine stone, of a blood - red colour, may be an emblem of his
justice, and the vengeance he was about to execute on his enemies. An emerald, being
green, may betoken favour to the good; a rainbow, the everlasting covenant. See Gen
9:9. And this being round about the whole breadth of the throne, fixed the distance
of those who stood or sat round it. |
| 4 |
And round about the throne - In a circle, are four and twenty thrones, and on the
thrones four and twenty elders - The most holy of all the former ages, Isa 24:23;
Heb 12:1; representing the whole body of the saints. Sitting - In general;
but falling down when they worship. Clothed in white raiment - This and their golden
crowns show, that they had already finished their course and taken their place among the
citizens of heaven. They are never termed souls, and hence it is probable that they had
glorified bodies already. Compare Matt 27:52. |
| 5 |
And out of the throne go forth lightnings - Which affect the sight. Voices - Which
affect the hearing. Thunderings - Which cause the whole body to tremble. Weak men account
all this terrible; but to the inhabitants of heaven it is a mere source of joy and
pleasure, mixed with reverence to the Divine Majesty. Even to the saints on earth these
convey light and protection; but to their enemies, terror and destruction. |
| 6 |
And before the throne is a sea as of glass, like crystal - Wide and deep, pure and
clear, transparent and still. Both the "seven lamps of fire" and this sea are
before the throne; and both may mean "the seven spirits of God," the Holy Ghost;
whose powers and operations are frequently represented both under the emblem of fire and
of water. We read again, Rev 15:2, of "a sea as of glass," where
there is no mention of "the seven lamps of fire;" but, on the contrary, the sea
itself is "mingled with fire." We read also, Rev 22:1, of "a
stream of water of life, clear as crystal." Now, the sea which is before the throne,
and the stream which goes out of the throne, may both mean the same; namely, the Spirit of
God. And in the midst of the throne - With respect to its height. Round about the throne -
That is, toward the four quarters, east, west, north, and south. Were four living
creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in
the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of
the principal powers of heaven; but of what order, it is not easy to determine. It is very
probable that the twenty - four elders may represent the Jewish church: their harps seem
to intimate their having belonged to the ancient tabernacle service, where they were wont
to be used. If so, the living creatures may represent the Christian church. Their number,
also, is symbolical of universality, and agrees with the dispensation of the gospel, which
extended to all nations under heaven. And the "new song" which they all sing,
saying, "Thou hast redeemed us out of every kindred, and tongue, and people, and
nation," Rev 5:9, could not possibly suit the Jewish without the
Christian church. The first living creature was like a lion - To signify undaunted
courage. The second, like a calf - Or ox, Ezek 1:10, to signify unwearied
patience. The third, with the face of a man - To signify prudence and compassion. The
fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom
and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To
see what is done among the creatures. |
| 7 |
And the first - Just such were the four cherubim in Ezekiel, who supported the moving
throne of God; whereas each of those that overshadowed the mercy - seat in the holy of
holies had all these four faces: whence a late great man supposes them to have been
emblematic of the Trinity, and the incarnation of the second Person. A flying eagle - That
is, with wings expanded. |
| 8 |
Each of them hath six wings - As had each of the seraphim in Isaiah's vision.
"Two covered his face," in token of humility and reverence: "two his
feet," perhaps in token of readiness and diligence for executing divine commissions.
Round about and within they are full of eyes. Round about - To see everything which is
farther off from the throne than they are themselves. And within - On the inner part of
the circle which they make with one another. First, they look from the centre to the
circumference, then from the circumference to the centre. And they rest not - O happy
unrest! Day and night - As we speak on earth. But there is no night in heaven. And say,
Holy, holy, holy - Is the Three - One God. There are two words in the original, very
different from each other; both which we translate holy. The one means properly merciful;
but the other, which occurs here, implies much more. This holiness is the sum of all
praise, which is given to the almighty Creator, for all that he does and reveals
concerning himself, till the new song brings with it new matter of glory.
This word properly signifies separated, both in Hebrew and other languages. And when
God is termed holy, it denotes that excellence which is altogether peculiar to himself;
and the glory flowing from all his attributes conjoined, shining forth from all his works,
and darkening all things besides itself, whereby he is, and eternally remains, in an
incomprehensible manner separate and at a distance, not only from all that is impure, but
likewise from all that is created. God is separate from all things. He is, and works from
himself, out of himself, in himself, through himself, for himself. Therefore, he is the
first and the last, the only one and the Eternal, living and happy, endless and
unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and
merciful.
Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of
a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb
12:10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often
named "the Holy One:" and as God swears by his name, so he does also by his
holiness; that is, by himself.
This holiness is often styled glory: often his holiness and glory are celebrated
together, Lev 10:3; Isa 6:3. For holiness is covered glory, and
glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of
the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity
eminently confirmed.
That is also termed holy which is consecrated to him, and for that end separated from
other things: and so is that wherein we may be like God, or united to him.
In the hymn resembling this, recorded by Isaiah, Isa 6:3, is added,
"The whole earth is full of his glory." But this is deferred in the Revelation,
till the glory of the Lord (his enemies being destroyed) fills the earth. |
| 9, 10 |
And when the living creatures give glory - the elders fall down - That is, as often as
the living creatures give glory, immediately the elders fall down. The expression implies,
that they did so at the same instant, and that they both did this frequently. The living
creatures do not say directly, "Holy, holy, holy art thou;" but only bend a
little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the
elders, when they are fallen down, may say, "Worthy art thou, O Lord our God." |
| 9, 10 |
And when the living creatures give glory - the elders fall down - That is, as often as
the living creatures give glory, immediately the elders fall down. The expression implies,
that they did so at the same instant, and that they both did this frequently. The living
creatures do not say directly, "Holy, holy, holy art thou;" but only bend a
little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the
elders, when they are fallen down, may say, "Worthy art thou, O Lord our God." |
| 11 |
Worthy art thou to receive - This he receives not only when he is thus praised, but
also when he destroys his enemies and glorifies himself anew. The glory and the honour and
the power - Answering the thrice - holy of the living creatures, verse 9. Rev 4:9 For
thou hast created all things - Creation is the ground of all the works of God: therefore,
for this, as well as for his other works, will he be praised to all eternity. And through
thy will they were - They began to be. It is to the free, gracious and powerfully -
working will of Him who cannot possibly need anything that all things owe their first
existence. And are created - That is, continue in being ever since they were created. |
Chapter V
| 1 |
And I saw - This is a continuation of the same narrative. In the right hand - The
emblem of his all - ruling power. He held it openly, in order to give it to him that was
worthy. It is scarce needful to observe, that there is not in heaven any real book of
parchment or paper or that Christ does not really stand there, in the shape of a lion or
of a lamb. Neither is there on earth any monstrous beast with seven heads and ten horns.
But as there is upon earth something which, in its kind, answers such a representation; so
there are in heaven divine counsels and transactions answerable to these figurative
expressions. All this was represented to St. John at Patmos, in one day, by way of vision.
But the accomplishment of it extends from that time throughout all ages. Writings serve to
inform us of distant and of future things. And hence things which are yet to come are
figuratively said to be "written in God's book;" so were at that time the
contents of this weighty prophecy. But the book was sealed. Now comes the opening and
accomplishing also of the great things that are, as it were, the letters of it. A book
written within and without - That is, no part of it blank, full of matter. Sealed with
seven seals - According to the seven principal parts contained in it, one on the outside
of each. The usual books of the ancients were not like ours, but were volumes or long
pieces of parchment, rolled upon a long stick, as we frequently roll silks. Such was this
represented, which was sealed with seven seals. Not as if the apostle saw all the seals at
once; for there were seven volumes wrapped up one within another, each of which was
sealed: so that upon opening and unrolling the first, the second appeared to be sealed up
till that was opened, and so on to the seventh. The book and its seals represent all power
in heaven and earth given to Christ. A copy of this book is contained in the following
chapters. By "the trumpets," contained under the seventh seal, the kingdom of
the world is shaken, that it may at length become the kingdom of Christ. By "the
vials," under the seventh trumpet, the power of the beast, and whatsoever is
connected with it, is broken. This sum of all we should have continually before our eyes:
so the whole Revelation flows in its natural order. |
| 2 |
And I saw a strong angel - This proclamation to every creature was too great for a man
to make, and yet not becoming the Lamb himself. It was therefore made by an angel, and one
of uncommon eminence. |
| 3 |
And none - No creature; no, not Mary herself. In heaven, or in earth, neither under
the earth - That is, none in the universe. For these are the three great regions into
which the whole creation is divided. Was able to open the book - To declare the counsels
of God. Nor to look thereon - So as to understand any part of it. |
| 4 |
And I wept much - A weeping which sprung from greatness of mind. The tenderness of
heart which he always had appeared more clearly now he was out of his own power. The
Revelation was not written without tears; neither without tears will it be understood. How
far are they from the temper of St. John who inquire after anything rather than the
contents of this book! yea, who applaud their own clemency if they excuse those that do
inquire into them! |
| 5 |
And one of the elders - Probably one of those who rose with Christ, and afterwards
ascended into heaven. Perhaps one of the patriarchs. Some think it was Jacob, from whose
prophecy the name of Lion is given him, Gen 49:9. The Lion of the tribe of
Judah - The victorious prince who is, like a lion, able to tear all his enemies in pieces.
The root of David - As God, the root and source of David's family, Isa 11:1,10.
Hath prevailed to open the book - Hath overcome all obstructions, and obtained the honour
to disclose the divine counsels. |
| 6 |
And I saw - First, Christ in or on the midst of the throne; secondly, the four living
creatures making the inner circle round him; and, thirdly, the four and twenty elders
making a larger circle round him and them. Standing - He lieth no more; he no more falls
on his face; the days of his weakness and mourning are ended. He is now in a posture of
readiness to execute all his offices of prophet, priest, and king. As if he had been slain
- Doubtless with the prints of the wounds which he once received. And because he was
slain, he is worthy to open the book, verse 9, Rev 5:9 to the joy of his own people,
and the terror of his enemies. Having seven horns - As a king, the emblem of perfect
strength. And seven eyes - The emblem of perfect knowledge and wisdom. By these he
accomplishes what is contained in the book, namely, by his almighty and all - wise Spirit.
To these seven horns and seven eyes answer the seven seals and the sevenfold song of
praise, verse 12. Rev 5:12 In Zechariah, likewise, iii. 9, iv. 10, Zech
3:9, Zech 4:10 mention is made of "the seven eyes of the Lord, which go forth
over all the earth." Which - Both the horns and the eyes. Are the seven spirits of
God sent forth into all the earth - For the effectual working of the Spirit of God goes
through the whole creation; and that in the natural, as well as spiritual, world. For
could mere matter act or move? Could it gravitate or attract? Just as much as it can think
or speak. |
| 7 |
And he came - Here was "Ask of me," Psa 2:8, fulfilled in the
most glorious manner. And took - it is one state of exaltation that reaches from our
Lord's ascension to his coming in glory. Yet this state admits of various degrees. At his
ascension, "angels, and principalities, and powers were subjected to him." Ten
days after, he received from the Father and sent the Holy Ghost. And now he took the book
out of the right hand of him that sat upon the throne - who gave it him as a signal of his
delivering to him all power in heaven and earth. He received it, in token of his being
both able and willing to fulfil all that was written therein. |
| 8 |
And when he took the book, the four living creatures fell down - Now is homage done to
the Lamb by every creature. These, together with the elders, make the beginning; and
afterward, Rev 5:14, the conclusion. They are together surrounded with a
multitude of angels, Rev 5:11, and together sing the new song, as they had
before praised God together, Rev 4:8, &c. Having every one - The elders,
not the living creatures. An harp - Which was one of the chief instruments used for
thanksgiving in the temple service: a fit emblem of the melody of their hearts. And golden
phials - Cups or censers. Full of incense, which are the prayers of the saints - Not of
the elders themselves, but of the other saints still upon earth, whose prayers were thus
emblematically represented in heaven. |
| 9 |
And they sing a new song - One which neither they nor any other had sung before. Thou
hast redeemed us - So the living creatures also were of the number of the redeemed. This
does not so much refer to the act of redemption, which was long before, as to the fruit of
it; and so more directly to those who had finished their course, "who were redeemed
from the earth," Rev 14:1, out of every tribe, and tongue, and people,
and nation - That is, out of all mankind. |
| 10 |
And hast made them - The redeemed. So they speak of themselves also in the third
person, out of deep self - abasement. They shall reign over the earth - The new earth:
herewith agree the golden crowns of the elders. The reign of the saints in general
follows, under the trumpet of the seventh angel; particularly after the first
resurrection, as also in eternity, Rev 11:18;15:7;20:4;22:5;Dan 7:27;Psa
49:14. |
| 11 |
And I saw - The many angels. And heard - The voice and the number of them. Round about
the elders - So forming the third circle. It is remarkable, that men are represented
through this whole vision as nearer to God than any of the angels. And the number of them
was - At least two hundred millions, and two millions over. And yet these were but a part
of the holy angels. Afterward, Rev 7:11, St. John heard them all. |
| 12 |
Worthy is the Lamb - The elders said, Rev 5:9, "Worthy art
thou." They were more nearly allied to him than the angels. To receive the power,
&c. - This sevenfold applause answers the seven seals, of which the four former
describe all visible, the latter all invisible, things, made subject to the Lamb. And
every one of these seven words bears a resemblance to the seal which it answers. |
| 13 |
And every creature - In the whole universe, good or bad. In the heaven, on the earth,
under the earth, on the sea - With these four regions of the world, agrees the fourfold
word of praise. What is in heaven, says blessing; what is on earth, honour; what is under
the earth, glory: what is on the sea, strength; is unto him. This praise from all
creatures begins before the opening of the first seal; but it continues from that time to
eternity, according to the capacity of each. His enemies must acknowledge his glory; but
those in heaven say, Blessed be God and the Lamb. This royal manifesto is, as it were,
a proclamation, showing how Christ fulfils all things, and "every knee bows to
him," not only on earth, but also in heaven, and under the earth. This book exhausts
all things, 1Cor 15:27,28, and is suitable to an heart enlarged as the sand
of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that
he accounts nothing in this world great; no, not the whole frame of visible nature,
compared to the immense greatness of what he is here called to behold, yea, and in part,
to inherit.
St. John has in view, through the whole following vision, what he has been now
describing, namely, the four living creatures, the elders, the angels, and all creatures,
looking together at the opening of the seven seals. |
Chapter VI
The seven seals are not distinguished from each other by specifying the time of
them. They swiftly follow the letters to the seven churches, and all begin almost at the
same time. By the four former is shown, that all the public occurrences of all ages and
nations, as empire, war, provision, calamities, are made subject to Christ. And instances
are intimated of the first in the east, the second in the west, the third in the south,
the fourth in the north and the whole world. The contents, as of the phials and trumpets,
so of the seals, are shown by the songs of praise and thanksgiving annexed to them. They
contain therefore "the power, and riches, and wisdom, and strength, and honour, and
glory, and blessing," which the Lamb received. The four former have a peculiar
connexion with each other; and so have the three latter seals. The former relate to
visible things, toward the four quarters to which the four living creatures look. Before
we proceed, it may be observed,
- No man should constrain either himself or another to explain everything in this book. It
is sufficient for every one to speak just so far as he understands.
- We should remember that, although the ancient prophets wrote the occurrences of those
kingdoms only with which Israel had to do, yet the Revelation contains what relates to the
whole world, through which the Christian church is extended. Yet,
- We should not prescribe to this prophecy, as if it must needs admit or exclude this or
that history, according as we judge one or the other to be of great or small importance.
"God seeth not as a man seeth;" therefore what we think great is often omitted,
what we think little inserted, in scripture history or prophecy.
- We must take care not to overlook what is already fulfilled; and not to describe as
fulfilled what is still to come.
We are to look in history for the fulfilling of the four first seals, quickly after the
date of the prophecy. In each of these appears a different horseman. In each we are to
consider, first, the horseman himself; secondly, what he does. The horseman himself, by an
emblematical prosopopoeia, represents a swift power, bringing with it either,
- A flourishing state; or,
- Bloodshed; or,
- Scarcity of provisions; or,
- Public calamities.
With the quality of each of these riders the colour of his horse agrees. The fourth
horseman is expressly termed "death;" the first, with his bow and crown, "a
conqueror;" the second, with his great sword, is a warrior, or, as the Roman termed
him, Mars; the third, with the scales, has power over the produce of the land. Particular
incidents under this or that Roman emperor are not extensive enough to answer any of these
horsemen. The action of every horseman intimates farther,
- Toward the east, wide spread empire, and victory upon victory:
- Toward the west, much bloodshed:
- Toward the south, scarcity of provisions:
- Toward the north, the plague and various calamities.
| 1 |
I heard one - That is, the first. Of the living creatures - Who looks forward toward
the east. |
| 2 |
And I saw, and behold a white horse, and he that sat on him had a bow - This colour,
and the bow shooting arrows afar off, betoken victory, triumph, prosperity, enlargement of
empire, and dominion over many people. Another horseman, indeed, and of quite another
kind, appears on a white horse, Rev 19:11. But he that is spoken of under the
first seal must be so understood as to bear a proportion to the horsemen in the second,
third, and fourth seal.
Nerva succeeded the emperor Domitian at the very time when the Revelation was written,
in the year of our Lord 96. He reigned scarce a year alone; and three months before his
death he named Trajan for his colleague and successor, and died in the year 98. Trajan's
accession to the empire seems to be the dawning of the seven seals. And a crown was given
him - This, considering his descent, Trajan could have no hope of attaining. But God gave
it him by the hand of Nerva; and then the east soon felt his power. And he went forth
conquering and to conquer - That is, from one victory to another. In the year 108 the
already victorious Trajan went forth toward the east, to conquer not only Armenia,
Assyria, and Mesopotamia, but also the countries beyond the Tigris, carrying the bounds of
the Roman empire to a far greater extent than ever. We find no emperor like him for making
conquests. He aimed at nothing else; he lived only to conquer. Meantime, in him was
eminently fulfilled what had been prophesied of the fourth empire, Dan 2:40,
7:23, that he should "devour, tread down, and break in pieces the whole earth." |
| 3 |
And when he had opened the second seal, I heard the second living creature - Who
looked toward the west. Saying, Come - At each seal it was necessary to turn toward that
quarter of the world which it more immediately concerned. |
| 4 |
There went forth another horse that was red - A colour suitable to bloodshed. And to
him that sat thereon it was given to take peace from the earth - Vespasian, in the year
75, had dedicated a temple to Peace; but after a time we hear little more of peace. All is
full of war and bloodshed, chiefly in the western world, where the main business of men
seemed to be, to kill one another. To this horseman there was given a great sword; and
he had much to do with it; for as soon as Trajan ascended the throne, peace was taken from
the earth. Decebalus, king of Dacia, which lies westward from Patmos, put the Romans to no
small trouble. The war lasted five years, and consumed abundance of men on both sides; yet
was only a prelude to much other bloodshed, which followed for a long season. All this was
signified by the great sword, which strikes those who are near, as the bow does those who
are at a distance. |
| 5 |
And when he had opened the third seal, I heard the third living creature - Toward the
south. Saying, Come. And behold a black horse - A fit emblem of mourning and distress;
particularly of black famine, as the ancient poets term it. And he that sat on him had a
pair of scales in his hand - When there is great plenty, men scarce think it worth their
while to weigh and measure everything, Gen 41:49. But when there is scarcity,
they are obliged to deliver them out by measure and weight, Eze 4:16.
Accordingly, these scales signify scarcity. They serve also for a token, that all the
fruits of the earth, and consequently the whole heavens, with their courses and
influences; that all the seasons of the year, with whatsoever they produce, in nature or
states, are subject to Christ. Accordingly his hand is wonderful, not only in wars and
victories, but likewise in the whole course of nature. |
| 6 |
And I heard a voice - It seems, from God himself. Saying - To the horseman,
"Hitherto shalt thou come, and no farther." Let there be a measure of wheat for
a penny - The word translated measure, was a Grecian measure, nearly equal to our quart.
This was the daily allowance of a slave. The Roman penny, as much as a labourer then
earned in a day, was about sevenpence halfpenny English. According to this, wheat would be
near twenty shillings per bushel. This must have been fulfilled while the Grecian measure
and the Roman money were still in use; as also where that measure was the common measure,
and this money the current coin. It was so in Egypt under Trajan. And three measures of
barley for a penny - Either barley was, in common, far cheaper among the ancients than
wheat, or the prophecy mentions this as something peculiar. And hurt not the oil and the
wine - Let there not be a scarcity of everything. Let there he some provision left to
supply the want of the rest This was also fulfilled in the reign of Trajan, especially in
Egypt, which lay southward from Patmos. In this country, which used to be the granary of
the empire, there was an uncommon dearth at the very beginning of his reign; so that he
was obliged to supply Egypt itself with corn from other countries. The same scarcity there
was in the thirteenth year of his reign, the harvest failing for want of the rising of the
Nile: and that not only in Egypt, but in all those other parts of Afric, where the Nile
uses to overflow. |
| 7 |
I heard the voice of the fourth living creature - Toward the north. |
| 8 |
And I saw, and behold a pale horse - Suitable to pale death, his rider. And hades -
The representative of the state of separate souls. Followeth even with him - The four
first seals concern living men. Death therefore is properly introduced. Hades is only
occasionally mentioned as a companion of death. So the fourth seal reaches to the borders
of things invisible, which are comprised in the three last seals. And power was given to
him over the fourth part of the earth - What came single and in a lower degree before,
comes now together, and much more severely. The first seal brought victory with it: in the
second was "a great sword;" but here a scimitar. In the third was moderate
dearth; here famine, and plague, and wild beasts beside. And it may well be, that from the
time of Trajan downwards, the fourth part of men upon the earth, that is, within the Roman
empire, died by sword, famine, pestilence, and wild beasts. "At that time," says
Aurelius Victor, "the Tyber overflowed much more fatally than under Nerva, with a
great destruction of houses and there was a dreadful earthquake through many provinces,
and a terrible plague and famine, and many places consumed by fire." By death - That
is, by pestilence wild beasts have, at several times, destroyed abundance of men; and
undoubtedly there was given them, at this time, an uncommon fierceness and strength. It is
observable that war brings on scarcity, and scarcity pestilence, through want of wholesome
sustenance; and pestilence, by depopulating the country, leaves the few survivors an
easier prey to the wild beasts. And thus these judgments make way for one another in the
order wherein they are here represented. What has been already observed may be a
fourfold proof that the four horsemen, as with their first entrance in the reign of
Trajan, (which does by no means exhaust the contents of the four first seals,) so with all
their entrances in succeeding ages, and with the whole course of the world and of visible
nature, are in all ages subject to Christ, subsisting by his power, and serving his will,
against the wicked, and in defence of the righteous. Herewith, likewise, a way is paved
for the trumpets which regularly succeed each other; and the whole prophecy, as to what is
future, is confirmed by the clear accomplishment of this part of it. |
| 9 |
And when he opened the fifth seal - As the four former seals, so the three latter,
have a close connexion with each other. These all refer to the invisible world; the fifth,
to the happy dead, particularly the martyrs; the sixth, to the unhappy; the seventh, to
the angels, especially those to whom the trumpets are given. And I saw - Not only the
church warring under Christ, and the world warring under Satan; but also the invisible
hosts, both of heaven and hell, are described in this book. And it not only describes the
actions of both these armies upon earth; but their respective removals from earth, into a
more happy or more miserable state, succeeding each other at several times, distinguished
by various degrees, celebrated by various thanksgivings; and also the gradual increase of
expectation and triumph in heaven, and of terror and misery in hell. Under the altar -
That is, at the foot of it. Two altars are mentioned in the Revelation, "the golden
altar" of incense, Rev 9:13; and the altar of burnt - offerings,
mentioned here, and Rev 8:5, 14:18, 16:7. At this the souls of the martyrs
now prostrate themselves. By and by their blood shall be avenged upon Babylon; but not
yet, whence it appears that the plagues in the fourth seal do not concern Rome in
particular. |
| 10 |
And they cried - This cry did not begin now, but under the first Roman persecution.
The Romans themselves had already avenged the martyrs slain by the Jews on that whole
nation. How long - They knew their blood would be avenged; but not immediately, as is now
shown them. O Lord - The Greek word properly signifies the master of a family: it is
therefore beautifully used by these, who are peculiarly of the household of God. Thou Holy
One and true - Both the holiness and truth of God require him to execute judgment and
vengeance. Dost thou not judge and avenge our blood? - There is no impure affection in
heaven: therefore, this desire of theirs is pure and suitable to the will of God. The
martyrs are concerned for the praise of their Master, of his holiness and truth: and the
praise is given him, Rev 19:2, where the prayer of the martyrs is changed
into a thanksgiving: Thou holy One and true: "True and right are thy judgments."
How long dost thou not judge and avenge our blood? "He hath judged the great whore,
and hath avenged the blood of his servants." |
| 11 |
And there was given to every one a white robe - An emblem of innocence, joy, and
victory, in token of honour and favourable acceptance. And it was said to them - They were
told how long. They were not left in that uncertainty. That they should rest - Should
cease from crying. They rested from pain before. A time - This word has a peculiar meaning
in this book, to denote which, we may retain the original word chronos. Here are two
classes of martyrs specified, the former killed under heathen Rome, the latter, under
papal Rome. The former are commanded to rest till the latter are added to them. There were
many of the former in the days of John: the first fruits of the latter died in the
thirteenth century. Now, a time, or chronos, is 1111 years. This chronos began A. C. 98,
and continued to the year 1209; or from Trajan's persecution, to the first crusade against
the Waldenses. Till - It is not said, Immediately after this time is expired, vengeance
shall be executed; but only, that immediately after this time their brethren and
fellowservants will come to them. This event will precede the other; and there will be
some space between. |
| 12 |
And I saw - This sixth seal seems particularly to point out God's judgment on the
wicked departed. St. John saw how the end of the world was even then set before those
unhappy spirits. This representation might be made to them, without anything of it being
perceived upon earth. The like representation is made in heaven, Rev 11:18.
And there was a great earthquake - Or shaking, not of the earth only, but the heavens.
This is a farther description of the representation made to those unhappy souls. |
| 13 |
And the stars fell to, or towards, the earth - Yea, and so they surely will, let
astronomers fix their magnitude as they please. As a fig tree casteth its untimely figs,
when it is shaken by a mighty wind - How sublimely is the violence of that shaking
expressed by this comparison! |
| 14 |
And the heavens departed as a book that is rolled together - When the scripture
compares some very great with a little thing, the majesty and omnipotence of God, before
whom great things are little, is highly exalted. Every mountain and island - What a
mountain is to the land, that an island is to the sea. |
|
|
