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.
| 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. |
| 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,
|
| 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. |
| 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. |
| 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. |
| 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. |
| 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. |
| 15 | And the kings of the earth - They who had been so in their day. And the great men and chief captains - The generals and nobles. Hid themselves - So far as in them lay. In the rocks of the mountains - There are also rocks on the plains; but they were rocks on high, which they besought to fall upon them. |
| 16 | To the mountains and the rocks - Which were tottering already, verse 12. Rev 6:12 Hide us from the face of him - Which "is against the ungodly," Psalm 34:16. |
| 1 | And after these things - What follows is a preparation for the seventh seal, which is the weightiest of all. It is connected with the sixth by the particle and; whereas what is added, verse 9, Rev 6:9 stands free and unconnected. I saw four angels - Probably evil ones. They have their employ with the four first trumpets, as have other evil angels with the three last; namely, the angel of the abyss, the four bound in the Euphrates, and Satan himself. These four angels would willingly have brought on all the calamities that follow without delay. But they were restrained till the servants of God were sealed, and till the seven angels were ready to sound: even as the angel of the abyss was not let loose, nor the angels in the Euphrates unbound, neither Satan cast to the earth, till the fifth, sixth, and seventh angels severally sounded. Standing on the four corners of the earth - East, west, south, north. In this order proceed the four first trumpets. Holding the four winds - Which else might have softened the fiery heat, under the first, second, and third trumpet. That the wind should not blow upon the earth, nor on the sea, nor on any tree - It seems, that these expressions betoken the several quarters of the world; that the earth signifies that to the east of Patmos, Asia, which was nearest to St. John, and where the trumpet of the first angel had its accomplishment. Europe swims in the sea over against this; and is accordingly termed by the prophets, "the islands." The third part, Afric, seems to be meant, Rev 8:7,8,10, by "the streams of water," or "the trees," which grow plentifully by them. |
| 2 | And I saw another (a good) angel ascending from the east - The plagues begin in the east; so does the sealing. Having the seal of the only living and true God: and he cried with a loud voice to the four angels - Who were hasting to execute their charge. To whom it was given to hurt the earth and the sea - First, and afterwards "the trees." |
| 3 | Hurt not the earth, till we - Other angels were joined in commission with him. Have sealed the servants of our God on their foreheads - Secured the servants of God of the twelve tribes from the impending calamities; whereby they shall be as clearly distinguished from the rest, as if they were visibly marked on their foreheads. |
| 4 | Of the children of Israel - To these will afterwards be joined a multitude out of all nations. But it may be observed, this is not the number of all the Israelites who are saved from Abraham or Moses to the end of all things; but only of those who were secured from the plagues which were then ready to fall on the earth. It seems as if this book had, in many places, a special view to the people of Israel. |
| 5 | Judah is mentioned first, in respect of the kingdom, and of the Messiah sprung therefrom. |
| 7 | After the Levitical ceremonies were abolished, Levi was again on a level with his brethren. |
| 8 | Of the tribe of Joseph - Or Ephraim; perhaps not mentioned by name, as having been, with Dan, the most idolatrous of all the tribes. It is farther observable of Dan, that it was very early reduced to a single family; which family itself seems to have been cut off in war, before the time of Ezra; for in the Chronicles, where the posterity of the patriarchs is recited, Dan is wholly omitted. |
| 9 | A great multitude - Of those who had happily finished their course. Such multitudes are afterwards described, and still higher degrees of glory which they attain after a sharp fight and magnificent victory, Rev 14:1; 15:2; 19:1; 20:4. There is an inconceivable variety in the degrees of reward in the other world. Let not any slothful one say, "If I get to heaven at all, I will be content:" such an one may let heaven go altogether. In worldly things, men are ambitious to get as high as they can. Christians have a far more noble ambition. The difference between the very highest and the lowest state in the world is nothing to the smallest difference between the degrees of glory. But who has time to think of this? Who is at all concerned about it? Standing before the throne - In the full vision of God. And palms in their hands - Tokens of joy and victory. |
| 10 | Salvation to our God - Who hath saved us from all evil into all the happiness of heaven. The salvation for which they praise God is described, verse 15; Rev 7:15 that for which they praise the Lamb, verse 14; Rev 7:14 and both, in the sixteenth and seventeenth verses. Rev 7:16,17 |
| 11 | And all the angels stood - In waiting. Round about the throne, and the elders and the four living creatures - That is, the living creatures, next the throne; the elders, round these; and the angels, round them both. And they fell on their faces - So do the elders, once only, Rev 11:16. The heavenly ceremonial has its fixed order and measure. |
| 12 | Amen - With this word all the angels confirm the words of the "great multitude;" but they likewise carry the praise much higher. The blessing, and the glory, and the wisdom, and the thanksgiving, and the honour, and the power, and the strength, be unto our God for ever and ever - Before the Lamb began to open the seven seals, a sevenfold hymn of praise was brought him by many angels, Rev 5:12. Now he is upon opening the last seal, and the seven angels are going to receive seven trumpets, in order to make the kingdoms of the world subject to God. All the angels give sevenfold praise to God. |
| 13 | And one of the elders - What stands, verses 13 - 17, Rev 7:13 - 17 might have immediately followed the tenth verse; but that the praise of the angels, which was at the same time with that of the "great multitude," came in between. Answered - He answered St. John's desire to know, not any words that he spoke. |
| 14 | My lord - Or, my master; a common term of respect. So Zechariah, likewise, bespeaks the angel, Zec 1:9; 4:4; 6:4. Thou knowest - That is, I know not; but thou dost. These are they - Not martyrs; for these are not such a multitude as no man can number. But as all the angels appear here, so do all the souls of the righteous who had lived from the beginning of the world. Who come - He does not say, who did come; but, who come now also: to whom, likewise, pertain all who will come hereafter. Out of great affliction - Of various kinds, wisely and graciously allotted by God to all his children. And have washed their robes - From all guilt. And made them white - In all holiness. By the blood of the Lamb - Which not only cleanses, but adorns us also. |
| 15 | Therefore - Because they came out of great affliction, and have washed their robes in his blood. Are they before the throne - It seems, even nearer than the angels. And serve him day and night - Speaking after the manner of men; that is, continually. In his temple - Which is in heaven. And he shall have his tent over them - Shall spread his glory over them as a covering. |
| 16 | Neither shall the sun light on them - For God is there their sun. Nor any painful heat, or inclemency of seasons. |
| 17 | For the Lamb will feed them - With eternal peace and joy; so that they shall hunger no more. And will lead them to living fountains of water - The comforts of the Holy Ghost; so that they shall thirst no more. Neither shall they suffer or grieve any more; for God "will wipe away all tears from their eyes." |
| 1 | And when he had opened the seventh seal, there was silence in heaven - Such a silence is mentioned but in this one place. It was uncommon, and highly observable: for praise is sounding in heaven day and night. In particular, immediately before this silence, all the angels, and before them the innumerable multitude, had been crying with a loud voice; and now all is still at once: there is an universal pause. Hereby the seventh seal is very remarkably distinguished from the six preceding. This silence before God shows that those who were round about him were expecting, with the deepest reverence, the great things which the Divine Majesty would farther open and order. Immediately after, the seven trumpets are heard, and a sound more august than ever. Silence is only a preparation: the grand point is, the sounding the trumpets to the praise of God. About half an hour - To St. John, in the vision, it might seem a common half hour. |
| 2 |
And I saw - The seven trumpets belong to the seventh
seal, as do the seven phials to the seventh trumpet. This
should be carefully remembered, that we may not confound
together the times which follow each other. And yet it may be
observed, in general, concerning the times of the incidents
mentioned in this book, it is not a certain rule, that every
part of the text is fully accomplished before the completion
of the following part begins. All things mentioned in the
epistles are not full accomplished before the seals are opened;
neither are all things mentioned under the seals fulfilled before
the trumpets begin; nor yet is the seventh trumpet wholly past
before the phials are poured out. Only the beginning of each part
goes before the beginning of the following. Thus the epistles
begin before the seals, the seals before the trumpets, the
trumpets before the phials. One epistle begins before another,
one seal before another, one trumpet especially before another,
one phial before another. Yet, sometimes, what begins later
than another thing ends sooner; and what begins earlier than
another thing ends later: so the seventh trumpet begins earlier
than the phials, and yet extends beyond them all. The seven
angels which stood before God - A character of the highest
eminence. And seven trumpets were given them. - When men desire
to make known openly a thing of public concern, they give a token
that may be seen or heard far and wide; and, among such, none
are more ancient than trumpets, Lev 25:9; Num 10:2; Amos 3:6.
The Israelites, in particular, used them, both in the worship
of God and in war; therewith openly praising the power of God
before, after, and in, the battle, Jos 6:4; 2Ch 13:14, &c.
And the angels here made known by these trumpets the wonderful
works of God, whereby all opposing powers are successively
shaken, till the kingdom of the world becomes the kingdom of
God and his Anointed.
These trumpets reach nearly from the time of St. John to the end of the world; and they are distinguished by manifest tokens. The place of the four first is specified; namely, east, west, south, and north successively: in the three last, immediately after the time of each, the place likewise is pointed out. The seventh angel did not begin to sound, till after the going forth of the second woe: but the trumpets were given to him and the other six together; (as were afterward the phials to the seven angels;) and it is accordingly said of all the seven together, that "they prepared themselves to sound." These, therefore, were not men, as some have thought, but angels, properly so called. |
| 3 | And - In the second verse, Rev 7:2 the "trumpets were given" to the seven angels; and in the sixth, Rev 7:6 they "prepared to sound." But between these, the incense of this angel and the prayers of the saints are mentioned; the interposing of which shows, that the prayers of the saints and the trumpets of the angels go together: and these prayers, with the effects of them, may well be supposed to extend through all the seven. Another angel - Another created angel. Such are all that are here spoken of. In this part of the Revelation, Christ is never termed an angel; but, "the Lamb." Came and stood at the altar - Of burnt - offerings. And there was given him a golden censer - A censer was a cup on a plate or saucer. This was the token and the business of the office. And much incense was given - Incense generally signifies prayer: here it signifies the longing desires of the angels, that the holy counsel of God might be fulfilled. And there was much incense; for as the prayers of all the saints in heaven and earth are here joined together: so are the desires of all the angels which are brought by this angel. That he might place it - It is not said, offer it; for he was discharging the office of an angel, not a priest. With the prayers of all the saints - At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them. |
| 4 | And the smoke of the incense came up before God, with the prayers of the saints - A token that both were accepted. |
| 5 | And there were thunderings, and lightnings, and voices, and an earthquake - These, especially when attended with fire, are emblems of God's dreadful judgments, which are immediately to follow. |
| 6 | And the seven angels prepared themselves to sound - That each, when it should come to his turn, might sound without delay. But while they do sound, they still stand before God. |
| 7 |
And the first sounded - And every angel continued to
sound, till all which his trumpet brought was fulfilled and till
the next began. There are intervals between the three woes, but
not between the four first trumpets. And there was hail and
fire mingled with blood, and there were cast upon the earth - The
earth seems to mean Asia; Palestine, in particular. Quickly
after the Revelation was given, the Jewish calamities under
Adrian began: yea, before the reign of Trajan was ended. And
here the trumpets begin. Even under Trajan, in the year 114,
the Jews made an insurrection with a most dreadful fury; and in
the parts about Cyrene, in Egypt, and in Cyprus, destroyed four
hundred and sixty thousand persons. But they were repressed by
the victorious power of Trajan, and afterward slaughtered
themselves in vast multitudes. The alarm spread itself also
into Mesopotamia, where Lucius Quintius slew a great number of
them. They rose in Judea again in the second year of Adrian;
but were presently quelled. Yet in 133 they broke out more
violently than ever, under their false messiah Barcochab; and
the war continued till the year 135, when almost all Judea was
desolated. In the Egyptian plague also hail and fire were
together. But here hail is to be taken figuratively, as also
blood, for a vehement, sudden, powerful, hurtful invasion; and
fire betokens the revenge of an enraged enemy, with the
desolation therefrom. And they were cast upon the earth - That
is, the fire and hail and blood. But they existed before they
were cast upon the earth. The storm fell, the blood flowed, and
the flames raged round Cyrene, and in Egypt, and Cyprus, before
they reached Mesopotamia and Judea. And the third part of the
earth was burnt up - Fifty well - fortified cities, and nine
hundred and eighty - five well - inhabited towns of the Jews, were
wholly destroyed in this war. Vast tracts of land were likewise
left desolate and without inhabitant. And the third part of the
trees was burned up, and all the green grass was burned up - Some
understand by the trees, men of eminence among the Jews; by the
grass, the common people. The Romans spared many of the former:
the latter were almost all destroyed.
Thus vengeance began at the Jewish enemies of Christ's kingdom; though even then the Romans did not quite escape. But afterwards it came upon them more and more violently: the second trumpet affects the Roman heathens in particular; the third, the dead, unholy Christians; the fourth, the empire itself. |
| 8 | And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea - By the sea, particularly as it is here opposed to the earth, we may understand the west, or Europe; and chiefly the middle parts of it, the vast Roman empire. A mountain here seems to signify a great force and multitude of people. Jer 51:25; so this may point at the irruption of the barbarous nations into the Roman empire. The warlike Goths broke in upon it about the year 250: and from that time the irruption of one nation after another never ceased till the very form of the Roman empire, and all but the name, was lost. The fire may mean the fire of war, and the rage of those savage nations. And the third part of the sea became blood - This need not imply, that just a third part of the Romans was slain; but it is certain an inconceivable deal of blood was shed in all these invasions. |
| 9 | And the third part of the creatures that were in the sea - That is, of all sorts of men, of every station and degree. Died - By those merciless invaders. And the third part of the ships were destroyed - It is a frequent thing to resemble a state or republic to a ship, wherein many people are embarked together, and share in the same dangers. And how many states were utterly destroyed by those inhuman conquerors! Much likewise of this was literally fulfilled. How often was the sea tinged with blood! How many of those who dwelt mostly upon it were killed! And what number of ships destroyed! |
| 10 | And the third angel sounded, and there fell from heaven a great star, and it fell on the third part of the rivers - It seems Afric is meant by the rivers; (with which this burning part of the world abounds in an especial manner;) Egypt in particular, which the Nile overflows every year far and wide. ln the whole African history, between the irruption of the barbarous nations into the Roman empire, and the ruin of the western empire, after the death of Valentinian the Third, there is nothing more momentous than the Arian calamity, which sprung up in the year 315. It is not possible to tell how many persons, particularly at Alexandria, in all Egypt, and in the neighbouring countries, were destroyed by the rage of the Arians. Yet Afric fared better than other parts of the empire, with regard to the barbarous nations, till the governor of it, whose wife was a zealous Arian, and aunt to Genseric, king of the Vandals, was, under that pretence, unjustly accused before the empress Placidia. He was then prevailed upon to invite the Vandals into Afric; who under Genseric, in the year 428, founded there a kingdom of their own, which continued till the year 533. Under these Vandal kings the true believers endured all manner of afflictions and persecutions. And thus Arianism was the inlet to all heresies and calamities, and at length to Mahometanism itself. This great star was not an angel, (angels are not the agents in the two preceding or the following trumpet,) but a teacher of the church, one of the stars in the right hand of Christ. Such was Arius. He fell from on high, as it were from heaven, into the most pernicious doctrines, and made in his fall a gazing on all sides, being great, and now burning as a torch. He fell on the third part of the rivers - His doctrine spread far and wide, particularly in Egypt. And on the fountains of water - wherewith Afric abounds. |
| 11 | And the name of the star is called Wormwood - The unparalleled bitterness both of Arius himself and of his followers show the exact propriety of his title. And the third part of the waters became wormwood - A very considerable part of Afric was infected with the same bitter doctrine and Spirit. And many men (though not a third part of them) died - By the cruelty of the Arians. |
| 12 |
And the fourth angel sounded, and the third part of the
sun was smitten - Or struck. After the emperor Theodosius died,
and the empire was divided into the eastern and the western, the
barbarous nations poured in as a flood. The Goths and Hunns in
the years 403 and 405 fell upon Italy itself with an impetuous
force; and the former, in the year 410, took Rome by storm, and
plundered it without mercy. In the year 452 Attila treated the
upper part of Italy in the same manner. In 455 Valentinian the
Third was killed, and Genseric invited from Afric. He plundered
Rome for fourteen days together. Recimer plundered it again in
472. During all these commotions, one province was lost after
another, till, in the year 476, Odoacer seized upon Rome,
deposed the emperor, and put an end to the empire itself.
An eclipse of the sun or moon is termed by the Hebrews, a stroke. Now, as such a darkness does not come all at once, but by degrees, so likewise did the darkness which fell on the Roman, particularly the western empire; for the stroke began long before Odoacer, namely, when the barbarians first conquered the capital city. And the third part of the moon, and the third part of the stars; so that the third part of them was darkened - As under the first, second, and third trumpets by "the earth," "sea, " and "rivers," are to be understood the men that inhabit them; so here by the sun, moon, and stars, may be understood the men that live under them, who are so overwhelmed with calamities in those days of darkness, that they can no longer enjoy the light of heaven: unless it may be thought to imply their being killed; so that the sun, moon, and stars shine to them no longer. The very same expression we find in Ezekiel 32:8. "I will darken all the lights of heaven over them." As then the fourth seal transcends the three preceding seals, so does the fourth trumpet the three preceding trumpets. For in this not the third part of the earth, or sea, or rivers only, but of all who are under the sun, are affected. And the day shone not for a third part thereof - That is, shone with only a third part of its usual brightness. And the night likewise - The moon and stars having lost a third part of their lustre, either with regard to those who, being dead, saw them no longer, or those who saw them with no satisfaction. The three last trumpets have the time of their continuance fixed, and between each of them there is a remarkable pause: whereas between the four former there is no pause, nor is the time of their continuance mentioned; but all together these four seem to take up a little less than four hundred years. |
| 13 | And I saw, and heard an angel flying - Between the trumpets of the fourth and fifth angel. In the midst of heaven - The three woes, as we shall see, stretch themselves over the earth from Persia eastward, beyond Italy, westward; all which space had been filled with the gospel by the apostles. In the midst of this lies Patmos, where St. John saw this angel, saying, Woe, woe, woe - Toward the end of the fifth century, there were many presages of approaching calamities. To the inhabitants of the earth - All without exception. Heavy trials were coming on them all. Even while the angel was proclaiming this, the preludes of these three woes were already in motion. These fell more especially on the Jews. As to the prelude of the first woe in Persia, Isdegard II., in 454, was resolved to abolish the sabbath, till he was, by Rabbi Mar, diverted from his purpose. Likewise in the year 474, Phiruz afflicted the Jews much, and compelled many of them to apostatize. A prelude of the second woe was the rise of the Saracens, who, in 510, fell into Arabia and Palestine. To prepare for the third woe, Innocent I., and his successors, not only endeavoured to enlarge their episcopal jurisdiction beyond all bounds, but also their worldly power, by taking every opportunity of encroaching upon the empire, which as yet stood in the way of their unlimited monarchy. |
| 1 | And the fifth angel sounded, and I saw a star - Far different from that mentioned, Rev 8:11. This star belongs to the invisible world. The third woe is occasioned by the dragon cast out of heaven; the second takes place at the loosing of the four angels who were bound in the Euphrates. The first is here brought by the angel of the abyss, which is opened by this star, or holy angel. Falling to the earth - Coming swiftly and with great force. And to him was given - when he was come. The key of the bottomless pit - A deep and hideous prison; but different from "the lake of fire." |
| 2 | And there arose a smoke out of the pit - The locusts, who afterwards rise out of it, seem to be, as we shall afterwards see, the Persians; agreeable to which, this smoke is their detestable idolatrous doctrine, and false zeal for it, which now broke out in an uncommon paroxysm. As the smoke of a great furnace - where the clouds of it rise thicker and thicker, spread far and wide, and press one upon another, so that the darkness increases continually. And the sun and the air were darkened - A figurative expression, denoting heavy affliction. This smoke occasioned more and more such darkness over the Jews in Persia. |
| 3 | And out of the smoke - Not out of the bottomless pit, but from the smoke which issued thence. There went forth locusts - A known emblem of a numerous, hostile, hurtful people. Such were the Persians, from whom the Jews, in the sixth century, suffered beyond expression. In the year 540 their academies were stopped, nor were they permitted to have a president for near fifty years. In 589 this affliction ended; but it began long before 540. The prelude of it was about the year 455 and 474: the main storm came on in the reign of Cabades, and lasted from 483 to 532. Toward the beginning of the sixth century, Mar Rab Isaac, president of the academy, was put to death. Hereon followed an insurrection of the Jews, which lasted seven years before they were conquered by the Persians. Some of them were then put to death, but not many; the rest were closely imprisoned. And from this time the nation of the Jews were hated and persecuted by the Persians, till they had well nigh rooted them out. The scorpions of the earth - The most hurtful kind. The scorpions of the air have wings. |
| 4 | And it was commanded them - By the secret power of God. Not to hurt the grass, neither any green thing, nor any tree - Neither those of low, middling, or high degree, but only such of them as were not sealed - Principally the unbelieving Israelites. But many who were called Christians suffered with them. |
| 5 | Not to kill them - Very few of them were killed: in general, they were imprisoned and variously tormented. |
| 6 | The men - That is, the men who are so tormented. |
| 7 | And the appearances - This description suits a people neither throughly civilized, nor entirely savage; and such were the Persians of that age. Of the locusts are like horses - With their riders. The Persians excelled in horsemanship. And on their heads are as it were crowns - Turbans. And their faces are as the faces of men - Friendly and agreeable. |
| 8 | And they had hair as the hair of women - All the Persians of old gloried in long hair. And their teeth were as the teeth of lions - Breaking and tearing all things in pieces. |
| 9 | And the noise of their wings was as the noise of chariots of many horses - With their war - chariots, drawn by many horses, they, as it were, flew to and fro. |
| 10 | And they have tails like scorpions - That is, each tail is like a scorpion, not like the tail of a scorpion. To hurt the unsealed men five months - Five prophetic months; that is, seventy - nine common years So long did these calamities last. |
| 11 | And they have over them a king - One by whom they are peculiarly directed and governed. His name is Abaddon - Both this and Apollyon signify a destroyer. By this he is distinguished from the dragon, whose proper name is Satan. |
| 12 | One woe is past; behold, there come yet two woes after these things - The Persian power, under which w |