The Book of Revelation Explained E-Book

Joseph Benson

• Herausgeber: Enhanced Media Publishing
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

Scholars have long considered Joseph Benson’s classic commentary on the Book of Revelation as definitive. The brilliant Methodist scholar dissects each chapter and verse in a dazzling analysis that deconstructs the riddles, symbols and endless layers of the most mysterious and popular book in the Bible.

Leseprobe

The Book of Revelation Explained

By Joseph Benson

Table of Contents

Title Page

The Book of Revelation Explained

Preface

REVELATION 1

REVELATION 2

REVELATION 3

REVELATION 4

REVELATION 5

REVELATION 6

REVELATION 7

REVELATION 8

REVELATION 9

REVELATION 10

REVELATION 11

REVELATION 12

REVELATION 13

REVELATION 14

REVELATION 15

REVELATION 16

REVELATION 17

REVELATION 18

REVELATION 19

REVELATION 20

REVELATION 21

REVELATION 22

Further Reading: Ben-Hur

The Book of Revelation Explained by Joseph Benson. First published in 1818. This edition published 2017 by Enhanced Media. All rights reserved.

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ISBN:  978-1-365-75708-2

Preface

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This Book of the Revelation has, for very good reasons, been received as one of the sacred books of the New Testament. The chief of these reasons have been mentioned by many authors, and are represented with great evidence and strength by Sir Isaac Newton, who observes, he does not find any other book of the New Testament so strongly attested, or commented upon so early, as this. And Dr. Lardner has collected with great care and faithfulness the testimonies of the most early Christian writers to the books of the New Testament, in his Treatise on the Credibility of the Gospel History. The testimony of some of the most eminent to the authority of this book is as follows:

— 1. Justin Martyr, a person of great name, about the year of Christ 140, and so about fifty or sixty years after the writing of this book, expressly calls it a prophecy, and ascribes it to John the apostle, saying, “A man from among us, by name John, one of the apostles of Christ, in the Revelation to him, has prophesied,” &c.

2. Mileto, bishop of Sardis, one of the seven churches mentioned in the second and third chapters, wrote a book on the Revelation by St. John, which some think was an entire commentary; but whether or not, it shows he esteemed it a book of canonical authority.

3. Irenaeus, who wrote about A.D. 178, within seventy or eighty years of St. John, expressly ascribes the Revelation to him, calling him the disciple of the Lord. His testimony to this book, as Lardner observes, “is so strong and full, that, considering the age of Irenaeus, it seems to put it beyond all question that it was the work of St. John the apostle and evangelist.”

4. A little later, Theophilus of Antioch, in a book of his against the heresy of Hermogenes, makes use of testimonies from St. John’s Apocalypse.

5. Clement of Alexandria quotes these revelations as St. John’s, saying, “As John testifies in the Revelation.” And he refers to them as the words of an apostle, or as having the authority of apostolic writings.

6. Tertullian, who wrote about the year of Christ 200, and so somewhat about a hundred years after the time in which this book was written, observes, “John, in his Apocalypse, is commanded to correct those who ate things sacrificed to idols, and committed fornication.” And again: “We have churches, disciples of John; for, though Marcion rejects his Revelation, the succession of bishops, traced to the original, will assure us that John is the author of it.” We cannot wonder that Marcion should reject the Revelation, since he rejected all the Old Testament, and of the New received only the gospel of St. Luke, and ten epistles of St. Paul, which also he had corrupted and altered.

But this book of the Revelation, though never rejected by the ancient church, and as fully authenticated as any part of the canon of the New Testament, yet from the obscurity of the prophecies contained in it before their completion, was less known and less studied than the gospels, Acts, and epistles. Perhaps, says Dr. Apthorp, it was purposely concealed from being publicly read in the congregations of the early Christians, on principles of prudence and loyalty, as it distinctly foretold the subversion of the Roman empire, and the erecting other dynasties on its ruins.

It was, however, universally received by the Latin Church, most interested in its predictions; and Eusebius and the Greek Church concurred with the Latins in venerating its authority as an essential part of the sacred canon. Indeed, the churches in general, nearest the times of the writing of this book, received it with so full consent, that, in a very few years, as Dr. Mill observes, it was acknowledged and placed in the number of apostolical writings, not only by the churches of Asia, but by the neighbouring churches of Syria and Samaria, by the more distant churches of Africa and Egypt, by Rome, and the other churches of Europe.

Such reasons there are to receive this as one of the books of the Holy Scriptures of the New Testament, that hardly any one book has more early, full, or authentic attestations given to it.

Now all who thus receive it must acknowledge that it proceeds from the Spirit of prophecy; and that Spirit itself declares, “Blessed is he that readeth, and they that hear, the words of this prophecy,” &c., chap. Revelation 1:3. If we acknowledge this to be a true testimony respecting this book, as we must if we own it to be a book of Holy Scripture, we must acknowledge, also, that, how obscure soever the words of this prophecy may be, they are yet sufficiently intelligible to be very useful. Considering, however, the nature and design of prophecy, and the style and manner of expression generally used in it, we are not to expect that prophecies should be as easily understood as doctrines or precepts delivered in plain language, and the common familiar forms of speech. The nature and intention of prophecy were not to gratify our curiosity, by giving us to know future events, or, as it were, enabling us to tell the fortunes of the church and world; but to answer wise and good purposes; to confirm our faith, patience, and constancy; to encourage our hope and trust in God, and give us assurance of his protecting the cause of truth and righteousness, that is, of true religion: and especially to answer these good ends when we might be tempted to forsake true religion, by the power of prevailing error and reigning corruption, or might be greatly dejected and despair of success, when opposition to the truth is so powerful and violent as hardly to leave a reasonable prospect of bearing up against it. In such a state of things, which often has happened, it has been the use of prophecy to support the confidence and courage of good men, with lively and affecting representations of the majesty, power, and goodness of God; of his care to protect his cause and people, and of the power of his providence to superintend and order all things in the world in that way which shall most promote his own glory and the salvation of mankind. And, finally, the design of prophecy is to represent these things in such a manner as shall fix men’s attention, and confirm their faith in the truth of the Scriptures in which such prophecies are contained, and in his faithfulness certainly to accomplish his word in all things.

When such events of future time are foretold as shall, in their accomplishment, confirm our faith in the goodness, power, and faithfulness of God, and by such strong and lively representations thereof as shall make deep impressions on our minds, they answer a very wise and important design, and are of greater use than plainer precepts, enjoining constancy and perseverance, or plain promises of encouragement and reward, delivered in expressions more easy to be understood. In the first ages of Christianity, as well as in after times, good men were wont to be greatly discouraged with the afflictive state of the church, and the powerful opposition that was made to the gospel. For they hardly knew how to reconcile such a state of things with what they thought the Scriptures had given them reason to expect in the kingdom of the Messiah. It was, therefore, wise and proper, by a prophecy in the Christian Church, to support the minds of good men under these afflictions with assurances of Christ’s second coming, in its proper season, and of the watchful providence of God over his cause and people in the mean time. Thus the prophecies of this book are to us in the Christian Church of the like use that the prophecies of Christ’s first appearance were of to his ancient church.

That this is, properly speaking, a book of prophecy of things to come, as well as a description of the then present state and condition of the churches in Asia, Christ himself declares, Revelation 1:19, saying, “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;” and, Revelation 4:1, John heard a voice, which said, “Come up hither, and I will show thee the things that must be hereafter.” Some of these predictions, indeed, related to events not far distant from the time when the vision and prophecy were given, and, therefore, were soon to be accomplished. Thus the book is termed, Revelation 1:1, “the Revelation of Jesus Christ, &c., to show unto his servants things which must shortly come to pass;” and, Revelation 1:3, “Blessed is he that readeth, &c., for the time is at hand.”

But from these and such like expressions we cannot infer, as some have done, that the whole prophecy was to be accomplished in a few years after the vision. They only show that the things foretold were soon to begin to be accomplished; not that their accomplishment was soon to end; the time included in these predictions evidently extending from the period when John had these visions to the day of final judgment.

At the time when John received the discoveries contained in this book, he was in banishment for “the word of God, and for the testimony of Jesus;” and the church was under persecution so long as the Roman empire continued heathen.

Severe persecutions were almost perpetually renewed; and, a little before the time of Constantine, they were so severe, that they seemed to threaten the utter destruction of all who could not be forced to renounce the Christian faith, and fall in with the idolatrous worship established in the empire.

The last persecution, under Diocletian, destroyed such incredible numbers, that the persecutors boasted they had effaced the name and superstition of the Christians, and had restored and propagated the worship of the gods.

Yet the divine providence, after several great revolutions, made way for the authority of Constantine the Great, who put an end to the long persecution of ten years, gave freedom to the churches, and finally gave all protection and countenance to the Christian Church, and all assistance to promote the Christian faith and worship. So that the same power which before persecuted now protected the religion of Christ.

The first period of prophecy, then, seems naturally to point out this period of history, which in general answers to it with great propriety and exactness, and will direct us to look for the fulfilment of the several parts of it, in some of the events of providence, which took place between the time of the vision, and the year of Christ about 323, when the opposition of the idolatrous power of Rome gave way to the protection and favour of Christian emperors.

The second period of prophecy points out the period of history between the year of Christ 323 to about 750, in which compass of time we seem to be directed to look for the accomplishment of the several particular predictions contained in this period; namely, when the Roman empire beginning to lose its power, and becoming unable to protect the church, a swarm of idolatrous nations from the northern countries, under several names, broke in upon that empire, and divided the western part of it into several separate and independent governments, or kingdoms; so that the Christian faith and worship were in as much danger from the idolatry of the northern nations, who had divided the empire among them, as they were before in danger from the idolatry of the empire itself. It pleased God, also, to permit that impostor, Mohammed, and his successors, to gain so much ground, and to spread that imposture so far and so fast, that it threatened the ruin of the Christian name and religion in the East.

Yet the idolatrous northern nations were soon themselves brought to embrace Christianity, and to use all their power and authority to protect and promote it. And though the Saracens made great inroads for some time, yet was their progress stopped both in the east and west, as shall be shown in the proper place.

The third period seems also to be determined to the time of its beginning and ending by the prophecy itself, including the time of the beast, of the woman’s being in the wilderness, and of the treading down of the holy city; which times are variously expressed, but plainly in such a manner as to intend the same duration. It is said to be for “forty-two months;” (Revelation 11:2; Revelation 13:5;) “for a time, times, and half a time;” (Revelation 12:14;) which ways of numbering are explained by another; namely, twelve hundred and sixty days, (Revelation 11:3).

The difficulty then of assigning the exact historical time of this period lies chiefly in fixing when these twelve hundred and sixty days are to begin; or, which will be the same, at what period in history we are to fix the beginning of the power of the beast, of the flying of the woman into the wilderness, and of treading the holy city under foot; for these are the calamities of this period. When the last-mentioned period shall have continued the time specified in the above-mentioned numbers, namely, forty-two months, a time, times, and half a time, or twelve hundred and sixty days, according to the style of prophecy, the beast shall be destroyed, that old serpent, which is the devil and Satan, shall be bound a thousand years, during which time the church shall be in a happy and peaceful state, which will be the fourth remarkable period, described Revelation 19:20; Revelation 20:2.

When these thousand years shall be expired, Satan again shall be loosed out of his prison for a short time; and this will make a fifth period, Revelation 20:7. This shall occasion a new and the last attempt of error and wickedness against truth and righteousness; but this attempt shall end in the final ruin of all the enemies of religion, which shall be the sixth period, chap. Revelation 20:9-10.

The seventh period, set forth in chap. 21., 22., respects the everlasting happiness of the righteous and faithful servants of God and Christ in a state of glorious immortality, and an endless sabbath. This order of the prophecies given by Lowman appears very natural and intelligible, and more agreeable to the important facts of history than perhaps any other system; and yet it is the truth of history which alone can show us what has been the providence of God toward the church and world from the time of this vision of St. John to our own days.

It is evident such a plan of prophecy and order of history are well calculated to answer the important designs of revelation in general, to prepare the church to expect opposition and sufferings in this present world, to support good men under all the trials of their faith and patience, to give encouragement to persevere in true religion, whatever dangers may attend our so doing, to assure us that God will attend to and protect his own cause, so that no opposition shall finally prevail against it; that God will assuredly judge and punish the enemies of truth and righteousness, and that their opposition thereto shall certainly end in their own destruction, when the faithful perseverance of the true followers of Christ shall be crowned with a glorious state of immortal life and happiness.

The great truths concerning the majesty of God, the wisdom and care of his providence, the dignity, authority, and power of Christ, the protection of the church, the restraint and punishment of its enemies, and the final happiness of all who shall faithfully persevere in true faith, piety, and virtue, are here delivered in such an awful manner, such animated language, and striking representations, as must greatly affect the spirits of genuine Christians.

A regard to this book of Revelation, as predicting events by a Spirit of prophecy, which, therefore, will surely come to pass, serves to raise us above the fear of men, by a lively faith and assured confidence in God.

To look upon the promises and threatenings of this book as infallible predictions, which shall certainly be accomplished, must animate every well-disposed and considerate person to resist all temptations of error and sin with faithfulness, constancy, and zeal.

The lake of fire, and the terrors of the second death, the portion of the fearful and unbelieving; and, on the other hand, the glory and felicity of the New Jerusalem, and a right to the tree of life, the portion of all the faithful, are represented by such strong and lively images, as are calculated, not only to fix men’s attention, but to touch their hearts and affections, and engage them with zeal and diligence to follow the wise directions of truth and righteousness.

And an exact conformity between these prophetic descriptions and the real state of the church and the world, for a series of some hundreds of years, gives continually new and increasing evidence of the truth and importance of the Christian revelation, and the authenticity and authority of the books of the New Testament; and it greatly confirms our faith in God’s promises and threatenings, and thereby gives them their full force and influence upon us.

Such is the improvement which the Holy Spirit of prophecy designed should arise from the perusal of this book of Revelation; and doubtless it has had, and still will have, this effect upon thousands that seriously read and weigh its contents. For one of its prophetic declarations is, “Blessed is he that readeth, and they that hear, the words of this prophecy, and keep those things that are written therein.”

It must be observed, however, that in the interpretations and applications of these prophecies we are not to expect demonstrations, or such proofs as shall be liable to no manner of objection; or that some weak and ill- informed persons may not wrest these prophecies, as they do the other scriptures, and may do any principles whatsoever, to extravagant expectations, designs, and actions. It should be sufficient to satisfy us, if we find a proper and probable sense of these prophetic expressions and descriptions, suited to the manifest and wise design of the whole prophecy.

And if these interpretations are supported by an application of events in history, that are justly applicable, both to the prophetic descriptions, and to the series and order of the predictions; if they are events worthy a spirit of prophecy to reveal, and agreeable to the spirit and intention of this prophecy in particular, we may, without exposing ourselves to the charge of being over credulous, reasonably rest satisfied with them.

Then we may represent these prophecies to ourselves in that noble and useful view in which a great author (Bossuet, bishop of Meaux, Explication of the Revelation, Preface) has placed them: “In the gospel of St. John we read the life of Christ on earth; a man conversing with men, humble, poor, weak, and suffering; we behold a sacrifice ready to be offered, and a man appointed to sorrows and death; but in the Revelation we have the gospel of Christ now raised from the dead. He speaks and acts as having conquered the grave, and triumphed over death and hell, as entered into the place of his glory; angels, principalities, and powers being made subject to him; and exercising the supreme universal power he has received from the Father over all things in heaven and earth, as our Saviour, for the protection of his church, and for the sure happiness of his faithful servants in the end.”

Nothing, says Dr. Apthorp, who pursues the same line of interpretation with Lowman, in the Jewish prophecies themselves, exceeds the sublimity of the exordium of the Apocalypse; “the vision of Jesus Christ, the monarch of his church, and the divine instructions to the Asian churches, and in them to the churches of all succeeding times, Revelation 1:1-8; Revelation 4. In the second vision heaven opens, the throne of God is surrounded by his saints, and the Lamb opens the seven seals amidst the acclamations of the angelic hosts, chap. 5.-viii.

In the third vision the angels sound the seven trumpets, 8.-11. In the fourth vision the dragon persecutes the church, the two beasts rise from the earth and sea, and are defeated by the Lamb, Revelation 11:15; Revelation 14. In the fifth vision the angels pour the vials of the wrath of God on the kingdom and throne of antichrist, chap. 15-19. In the sixth vision Satan is bound for a thousand years, chap. 20. The seventh vision reveals the destined glories of the true religion, emblemized by the new heavens and new earth, and the New Jerusalem descending from God out of heaven, chap. 21, 22.”

Respecting the style of this book we may rely on the testimony of Blackwall. “The Revelation,” says he, in his Sacred Classics, “is writ in much the same style with the gospel and epistles, and entertains and instructs the reader with variety of Christian morals and sublime mysteries. From this noble book may be drawn resistless proofs of our Saviour’s eternal existence; the incommunicable attributes of eternity and infinite power are there plainly and directly applied to Jesus, the Son of God.

It is in vain to look for more lofty descriptions or majestic images than you find in this sacred book. Could the acclamations and hallelujahs of God’s household be expressed with more propriety and magnificence than by the shouts of vast multitudes, the roaring of many waters, and the dreadful sound of the loudest and strongest thunders?

And how transporting an entertainment must it be to the blessed to have all the strength of sound, tempered with all its sweetness and harmony, perfectly suited to their celestial ear and most exalted taste!

The description of the Son of God in the nineteenth chapter, Revelation 19:11-17, is in all the pomp and grandeur of language. We have every circumstance and particular that is most proper to express power and justice, majesty and goodness; to raise admiration and high pleasure, corrected with awe.”

REVELATION 1

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The book opens with the title or inscription of the book itself, and an account of the scope and design of it, namely, to foretell things which should shortly begin to be fulfilled, and should succeed in their due season and order till all were accomplished.

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 Revelation 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 afterward 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 book 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 chap. Revelation 17:1; Revelation 21:9; Revelation 22:6; Revelation 22:16; to his servant John — A title given to no other single person throughout the book.

Who bare record of, or testified, the word of God — That is, who, being honoured with so important a message, did not fail faithfully to declare it; and the testimony of Jesus — That which Jesus, as the faithful and true Witness, appointed to be declared; and all things that he saw — Was made acquainted with in such a manner as was attended with the fullest and most satisfactory evidences of their truth and importance. Blessed — ΄ακαριος, happy; is he that readeth — 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 any thing 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 he treats by seven epistles, seven seals, seven trumpets, seven vials, 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. 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 fullness 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 — The distinction here made of him that readeth and of them that hear, is remarkable; for books, being then in manuscript, were in few hands, and it was a much easier way to publish a prophecy, or any thing, by public reading, than by transcribing copies. It was also the custom of that age to read all the apostolical writings in the congregations of the faithful. And perhaps John 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 behooves 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!

Revelation 1:4-6. John — The dedication of this book is contained in the 4th, 5th, and 6th 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 his 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 upon 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. 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 bears 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. To him that loved 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 God and his Father — To whom we continually offer ourselves, a holy, living sacrifice; to him be the glory — For his love and redemption; and the might — Whereby he governs all things.

Behold — In this and the next verse are 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 prints 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 they that condemned him shall be arraigned at his tribunal. And all the tribes of the earth — The word tribes, in the Revelation, generally 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; even all who have rejected his government and opposed his interest, shall lament the fatal opposition, by which, instead of prevailing in the least against him, they have only effected their own destruction. In this verse is prefixed the great moral, which the whole book is designed to illustrate; namely, that though there should be great opposition made against the cause and kingdom of Christ, yet it should be utterly in vain, and his kingdom should triumph in the most illustrious manner, so that all who opposed it should have the greatest reason to mourn.

And as this series of divine prophecy begins, so it ends with this sentiment, and with the joyful consent of his faithful servants to this glorious truth, which should fill the enemies of Christ with both terror and dismay. 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.

I am Alpha and Omega, saith the Lord — 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 he is both the Alpha, or beginning, and the Omega, or end, of all things. Grotius and Bengelius read, λεγει κυριος ο θεος, saith the Lord God a reading with which the Vulgate accords, having, it seems, understood the verse as spoken by the Father. Accordingly Bengelius’s note is, “God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises such 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.” See Wesley. It will, however, as Doddridge observes, be difficult to give sufficient proof that the words of this verse were spoken by the Father.

“Most of the phrases which are here used concerning this glorious Person, are afterward used concerning our Lord Jesus Christ; and παντοκρατωρ, almighty, though in ecclesiastical writers of the earliest ages it is generally appropriated to the Father, may, according to the Syriac version, be rendered, He who holds; that is, superintends, supports, and governs all; and then it is applied to Christ, Colossians 1:17; Hebrews 1:3. But if, after all, the words should be understood as spoken by the Father, our Lord’s applying so many of these titles afterward to himself, plainly proves his partaking with the Father in the glory peculiar to the divine nature, and incommunicable to any creature.” See Bishop Pearson on the Creed, p. 175.

I John — The instruction and preparation of the apostle for the work are described from the 9th to the 20th verse: your brother — In the common faith: and companion in tribulation — For the same 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 churches 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 tribulation, and kingdom, and patience of Jesus Christ — The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom. And whosoever is partaker of this kingdom, is not afraid to suffer for Jesus, 2 Timothy 2:12. I was in the isle that is called Patmos — A desolate island in the Archipelago, now called Palmosa, mountainous, but moderately fruitful, especially in wheat and pulse, though defective in other commodities. The whole circumference of the island is about thirty miles; and on one of its mountains stands a town of the same name, having on the top of it a monastery of Greek monks; and on the north side of the town the inhabitants, by tradition, show a house in which the Apocalypse was written, and, not far off, the cave where it was revealed; both places of great esteem and veneration with the Greeks and Latins.

To this island, after he had come unhurt out of a caldron of boiling oil, he was banished for the word of God — Namely, for preaching it; and for the testimony of Jesus — For testifying that he is the Christ: in other words, he was banished for the confession of the gospel. This, according to the testimony of Irenaeus, who was the disciple of Polycarp, who had been the disciple of St. John, was in the reign of the Emperor Domitian; and, if we may credit ecclesiastical history, he was here employed in digging in a mine. But the historical evidence produced for this is very uncertain.

One thing, however, is certain, that it was in this island he received the wonderful discoveries which make the subjects of this book. There he saw and wrote all that follows. And 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 afterward called Constantinople, on the straits between Europe and Asia.

So he had all the three parts of the world which were then known, with 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.

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 thoughts 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. Revelation 4:1, is connected with Revelation 1:19. And what is delivered in the 4th chapter goes on directly to the 22d. On the Lord’s day — On this our Lord rose from the dead. On this the ancients believed he would 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. I am Alpha and Omega, &c. — That these titles should be repeated so soon, in a connection which demonstrates they are given to Christ, will appear very remarkable, whatever sense be given to the 8th verse. The argument drawn in the preceding note upon it would have been strong, wherever such a passage as this had been found; but its immediate connection with this greatly strengthens it. “And I,” says Doddridge, “cannot forbear recording it, that this text has done more than any other in the Bible toward preventing me from giving into that scheme which would make our Lord Jesus Christ no more than a deified creature.” And, What thou seest, and hearest, write — 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: and send it unto the seven 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; and from Philadelphia to Laodicea, about forty-two miles.

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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. Revelation 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. 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. 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.

Revelation 1:17-18. And when I saw him — In this awful, this glorious, and resplendent form, I was perfectly overwhelmed with the majesty of his appearance, so that I fell 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 particularly 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 toward 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 name, (as the angel did Zachariah and others,) but spoke 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 Matthew 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 eternal God, who is from everlasting to everlasting, Isaiah 41:4. I am he that liveth — Another peculiar title of God; and I have the keys of death and of hell — Or 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? It must be allowed that αδης hades, sometimes signifies the grave; but, as Mr. Howe has largely proved in his excellent discourse on this text, the interpretation here given is most reasonable. That which would refer it to hell, as the seat of the damned, limits the sense in a manner very derogatory from the honour of our Lord, as he there shows unanswerably. According to Grotius, (in his note on Matthew 16:18,) the word αδης always denotes either death, or the state after death. Our English, or rather Saxon word, hell, in its original signification, (though it is now understood in a more limited sense,) exactly answers to the Greek word αδης, and denotes a concealed or unseen place, and this sense of the word is still retained in the eastern, and especially in the western counties of England; for to hele over a thing, is to cover it. From the preceding description mostly are taken the titles given to Christ in the following letters, p [...]