dominion for ever and ever. ¡ 7 Behold, he cometh with Amen.

clouds; and every eye shall see

the kingdom;" Luke xii. 32. "If we suffer with him, we shall also reign with him;" 2 Tim. ii. 12. See also 1 Cor. iv. 8, and vi. 2, 3. So God promised the Jews of old, "Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people for all the earth is mine and ye shall be unto me a kingdom of priests, and a holy nation;" Exod. xix. 5, 6. See, also, 1 Peter ii. 5-9, where Peter says to the believers, "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light." ¶ To him be glory-i. e., to Christ, the Son of God, be glory and dominion. Jesus receives praise and homage as the mediator between God and men. ¶ For ever and ever. The duration expressed by these terms must be de

my blood, dwelleth in me, and I in him;" John vi. 53–56. Who can suppose that blood and flesh are to be understood here in the literal sense? Our Lord himself applied the metaphor before he closed the discourse in which we find it. He showed his disciples he did not mean that blood, in the literal sense, would give them life; for he added, "It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life;" ver. 63. This shows us unequivocally that blood stands frequently in the New Testament for the truth which Jesus preached. It is by this that men are sanctified. Paul states, that "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blem-termined by the nature of the subject ish;" Eph. v. 25-27. When it is said, therefore, by the revelator, that Christ loved the church, and washed it from its sins in his own blood, he expresses precisely the truth stated by the apostle Paul, as just quoted.

to which they are applied. The literal translation is, "to the ages of the ages." The expression is indefinite. It is sometimes applied to temporal things, which long since came to an end. When applied to the existence of God and Christ, and the praise and honor which are due them, we know, from the nature of the subject, that endless duration is intended. ¶ Amen.

Ver. 6. Made us kings and priests. -How were the apostles and Christians made "kings and priests" unto God? These were the highest terms of distinction, and entitled the posses- This word signifies truth, firmness, sor to high honors. The believers stability. It is used for affirmation, are said to reign with Christ on the and for consent or desire. In the earth. See v. 10, "And hast made former sense Jesus employs it, in the us unto our God kings and priests; well-known prefix to some of his and we shall reign on the earth." solemn declarations, as "Verily, verJesus said his disciples should reign ily, I say unto you;" but it bears with him; the twelve apostles were the latter sense in the verse before promised to sit on twelve thrones, us. After having given the ascripjudging (or reigning over] the twelve tion of praise and glory to Christ, tribes of [spiritual] Israel; Matt. xix. throughout all ages, the revelator 28. True believers were said to "in-adds, Amen, or so let it be. herit the kingdom;" Matt. xxv. 34. Ver. 7. Behold he cometh. "Fear not, little flock; for it is your here intended? Evidently, Jesus Father's good pleasure to give you | Christ, who had been spoken of in

-

Who is

him, and they also which pierced | earth shall wail because of him him; and all kindreds of the

8 I am Alpha and Omega, the beginning and the ending,

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draweth nigh;" Luke xxi. 28. They said, "Even so, Amen."

are a justification of the terms.". John's gospel, is this fact mention(Note on Matt. xxiv. 30.) Kenrick ed about the piercing Christ's side observes, "The great power and glory with a spear; and in both instances of Christ were as conspicuously dis- John refers to what is mentioned played at the destruction of Jerusalem, by the prophet Zech. (xii. 10,) and the other circumstances which ac- viz., that those who pierced him companied that event, as if they had should behold him at his coming in seen him coming upon the clouds of power and glory. These are singuheaven, to punish his enemies. When lar facts, if John were not the author the prophet Isaiah represents God as of the Apocalypse. Even so, Amen. about to punish the Egyptians, he - This is almost precisely like xxii. speaks of him as riding upon a swift 20, "He which testifieth these things, cloud for that purpose; Isa. xix. 1. saith, surely I come quickly; Amen. In that case, there was no visible ap- Even so come, Lord Jesus." It is pearance of Jehovah upon a cloud; an expression of desire for the combut it was language which the proph- ing of Christ. The enemies of Jesus et adopted, in order to express the would wail because of his coming; evident hand of God in the calamities but he directed his friends to rejoice of Egypt. The same thing may be when that event should happen. said of the language of Christ upon "And when these things begin to the present occasion."- (Expos. on come to pass, then look up, and lift Matt. xxiv. 30.) Dr. Hammond in-up your heads for your redemption terprets Christ's coming to be a "coming in the exercise of his kingly office, to work vengeance on his ene- Ver 8. I am Alpha. Having com. mies, and discriminate the faithful pleted this section of the introduction, believers from them."-(Par. and God, the Father, whom John had Annot. Matt. xvi. 28.) Again he mentioned, ver. 4, is represented as says, "The only objection against speaking again, and confirming what this interpretation is, that this de- had been said by his unerring and struction being wrought by the Roman immutable authority. "I am Alpha army, and those as much enemies of and Omega." Alpha was the first Christianity as any, and the very same letter of the Greek alphabet, and people that had joined with the Jews Omega was the last. It was the custo put Christ to death, it doth there- tom of Hebrew writers to use the first upon appear strange, that either of and last of their letters to signify the those armies which are called abomi- beginning and end of things. John nable should be called God's armies, introduces the custom here; but writor that Christ should be said to come,ing, as he did, in Greek, he takes the when in truth it was Vespasian and Titus that thus came against this people. To this I answer, that it is ordinary with God, in the Old Testament, to call those Babylonish, Assyrian heathen armies his, which did his work in punishing the Jews, when they rebelled against him."-(Ibid. Matt xxiv. 3.) ¶ They also which pierced him. This is peculiarly like the apostle John. In no other place, except in the Apocalypse, and in

Greek letters. The beginning and the ending, i. e., I am Alpha, the beginning, and Omega, the ending; I exist forever; or, as it is in the next words, I am he "which is, and which was, and which is to come, the Almighty." This is the precise phraseology applied to the Father in ver. 4. These terms, in this instance, are applied to God, the Almighty; but in ver. 11, and in other places, they seem to be applied to Jesus Christ. The terms

saith the Lord, which is, and which was, and which is to come, the Almighty.

9 I John, who also am your brother, and companion in tribulation, and in the kingdom and

are peculiarly those of the Apocalypse, occurring in the following passages only: Rev. i. 8, 11; xxi. 6; xxii. 13. Ver. 9. John. The revelator here gives his name for the third time; and then proceeds to describe the appearance of the Lord Jesus to him, with the symbols of his power, and the commission received from Him to write what he beholds. ¶ Your brother. - John was their brother in Christ. It will be remembered this book was addressed to the seven Christian churches in Asia; ver. 4. John styles himself the brother of those suffering Christians; their companion in tribulation, for he was at that time suffering banishment for his devotion to Christ; and he was their companion also in the kingdom and patience of Jesus Christ; see under ver. 6. ¶ Isle that is called Pat

mos.

patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

10 I was in the Spirit on the Lord's day, and heard behind

version of the Apocalypse, the titlepage declares, that it was written in Patmos, whither John was sent by Nero Casar.. (Stuart on Apoc. i. 267.) This banishment, probably, took place between A. D. 55 and 60.

10. Lord's day. - This is the only instance in the Bible of the occurrence of this phrase. It is probable the first day of the week was intended. This was the day on which Jesus rose from the dead; and very early did the Christians commence to observe that as the holy-day of the week, instead of the Jewish Sabbath; see Acts xx. 7; 1 Cor. xvi. 2. Jesus was Lord even of the Sabbath day; Mark ii. 28; and had the authority, therefore, to change the day. The same principle is observed in the New as in the Old Testament, viz., that one day in seven is sacred; but the day was He was in the isle of Patmos, changed from the seventh to the first whither he had been banished, for the day; and the latter is called the word of God, [i. e. for adhering to the Lord's day. ¶ In the spirit—that word of God, and for the testimony is, under the influence of the spirit. of Jesus Christ. Patmos is a small God fits his servants for the duties he island, lying west of Asia Minor, in calls them to perform. The spirit the Archipelago. It is one of the was given without measure unto nineteen islands called the Sporades; Jesus; Isa. xi. 2; Matt. xii. 18. and is between Icaria and the prom- The Christians upon the day of Penontory of Miletus, or between Samos tecost were all filled with the Holy and Naxos, and is now called Patimo, Ghost; Acts ii. 4; that is, such a or Patmosa. Its circuit may be twen- measure of divine power and wisdom ty-five or thirty miles. There are was communicated to them as to fit different opinions in regard to the them for the duties they were called to time of John's banishment, some sup- perform. Paul took the same view; posing that it took place in the reign 2 Cor. iii. 3; Eph. i. 17; and Peter of Nero, and others in the reign of likewise; 1st Epistle, iv. 14. ТА Domitian. That the book of Revela- trumpet. -The revelator was under tion was written before the destruc- the peculiar influence of God's spirit, tion of Jerusalem, we can entertain upon the Christian Sabbath; and he no doubt; and if so, John was ban- heard a great voice as of a trumpet. ished in the reign of some emperor A communication of divine wisdom previous to that time. In the Syrian | to men is described as a voice uttered

pet,

me a great voice, as of a trum-churches which are in Asia; unto Ephesus, and unto Smyr na, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven

for the revelator to speak of the communications God made to him, as coming in a trumpet-like voice. His mind was evidently on the temple, and on the services there. The voice was behind him. He saw not who spake, but he heard the words. We

from the throne of God; see iv. 5; viii. 5, 13; xi. 15, 19; xviii. 4. The Jews were accustomed almost from the earliest antiquity to represent the voice of God by the sounding of the trumpet. The trumpet was an instrument much used in the holy services of the Jews; and a blast pre-know not what language was used. ceded the solemn communications Saul testified that the voice which he from the excellent glory. "And heard spake in Hebrew; Acts xxvi. when the voice of the trumpet sound- 14. The voice which spake to John ed long, and waxed louder and loud- certainly used a language which he er, Moses spake, and God answered could understand, and that was all that him by a voice;" Exod. xix. 19. was necessary. The trumpet was blown by the priests in the course of their services; and, in certain cases, when the trumpet was blown, the people waited, from that sign, to hear the voice of God. The sacred writers often speak of the voice of the Lord; not only in a metaphorical sense, as when the thunder is called his voice, - Job xxxvii. 5; xl. 9; Psa. lxxvii. 18,-but in the literal sense also. Instance the "still small voice;" 1 Kings xix. 12; the voice from heaven at Christ's baptism, saying, "This is my beloved Son, in whom I am well pleased;" Matt. iii. 17; Mark i. 11; Luke iii. 22; the same voice uttering the same approval, at the transfiguration; Matt.nean. xvii. 5; Mark ix. 7; Luke ix. 35, 36; the voice in answer to the prayer of Christ, "Father, glorify thy name," saying, "I have both glorified it, and will glorify it again;" John xii. 28. This voice the apostles recognized as having spoken; Heb. xii. 26; 2 Pet. i. 17. The voice of Jesus addressed Paul from the skies; Acts ix. 4-7. Peter was also addressed in a similar manner; x. 13. It was, therefore, perfectly correspondent to the style, both of the Old and New Testament,

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11. Alpha and Omega.- These terms will be found explained under ver. 8. They are applied to both the Father and the Son. ¶ First and the last. —— Meaning the same, or nearly so, as the Alpha and Omega, the beginning and the end. What thou seest, or rather, what thou art about to see, write in a book. - That is, make solemn record of it; and send the communication to the seven churches in Asia, in particular. ¶ Asia.-By Asia here is not meant the entire quarter of the world which at present bears that name, but Asia Minor, so called, - a cape, or peninsula, that lies between the waters of the Black Sea and the MediterraIt belongs now to the Turks. The scimetar gleams where the proudest trophies of the cross were once gathered. The island of Patmos was in its immediate vicinity. The seven churches are named; but as we shall notice the case of each church, when we come to consider the epistle sent to each, as recorded in chaps. ii. and iii., we pass by them now without any further remarks. Why these seven churches are mentioned, and not others, is explained under verse 4.