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nance was as the sun shineth in his strength.

this way: As the word goes out of the mouth, and as it is compared to a sword on account of its potency, piercing even to the heart, so the sword is said to go out of the mouth. Paul, in describing the Christian armor, expressly tells his brethren that the word of God is the "sword of the spirit;" Eph. vi. 17. The author of the epistle to the Hebrews says, That "the word of God is quick and powerful, and sharper than any twoedged sword;" Heb. iv. 12. In Rev. xix. 15, we read that the Son of God riding forth to victory, showeth a sharp sword going out of his mouth. It is a proof of the spiritual nature of the Christian religion, that it has no sword except the "word of God." The prophecy concerning the Saviour in Isaiah has a similar metaphor. "But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked;" Isaiah xi. 4. Here, instead of the sword, we have the rod of his mouth. Paul has still a different metaphor, "the spirit of his mouth." "And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming;" 2 Thess. ii. 8. "These passages afford considerable light to the expression before us; and show clearly the nature of the weapons by which our Lord and his church are to gain their victories; not by the usual instruments of human warfare, but by the preaching of his word in evangelical purity and truth." (Woodhouse.) His countenance was as the sun.- It was a very ancient form of blessing the people: "The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee and give

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thee peace;" Numb. vi. 24-26. Hence comes the prayer, “Lord, lift thou up the light of thy countenance upon us;" Psa. iv. 6. See, also, xx1. 6; xlii. 5; xliv. 3; lxxxix. 15. The description of the angel who appeared at the sepulchre at the resurrection of Jesus corresponds with the description of the Son of man. "His countenance was like lightning, and his raiment white as snow;" Matt. xxviii. 3. So Christ appeared at the transfiguration. "And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering;" Luke ix. 29. It seems from all these facts that spiritual beings, and especially visitants from the heavenly world, were represented in the whitest raiment, and with countenances glowing like fire. Such is the appearance of the Son of man described to be in the verses before us. After Moses had communed with God upon the mount, his face shone with brightness. "And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with Him;" Exod. xxxiv. 35. It was perfectly in keeping, therefore, with Scripture metaphors, for the revelator to use the style he did. They were not the product of a wild and unguided fancy in him; but were figures familiar to him, from his intimate acquaintance with the Old Testament.

17. Fell at his feet. -The vision which the revelator had of the glory and power of the Son of man was truly overwhelming. He fell like a man stricken dead. Similar was the effect on Daniel, when the glorious personage appeared to him, whom we have already mentioned. "Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption,

4

laid his right hand upon me, | have the keys of hell and of saying unto me, Fear not; I am death. the first and the last:

18 I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and

and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground;" Dan. x. 8, 9. The revelator evidently copies from Daniel all along in this description. He laid his right hand. - So Daniel : "And behold, a hand touched me, which set me upon my knees, and upon the palms of my hands;" x. 10. ¶ Fear not. — These are the same encouraging words which were spoken to Daniel; x. 12. First and the last. - See on ver. 11.

18. Jesus bade him fear not. I am (said he) none other than the first and the last; see i. 11, and ii. 8; "I am he that liveth and was dead;" [surely this is a description of the risen Jesus ;] "and am alive for evermore, Amen." And have the keys. Keys are an emblem of power and government. When Christ gave Peter authority in the kingdom, he said to him, "I will give unto thee the keys of the kingdom of heaven;" Matt xvi. 19. So it is said of Eliakim, by the prophet, "I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand; and the key of the house of David will I lay upon his shoulder;" Isaiah xxii. 21, 22. Jesus is said to have had the keys of hell and of death, because he had power over them. Of hell and of death. The word hell is not to be understood here as signifying a place of punishment beyond the grave. It signifies the state of the dead. It is the Sheol of the Hebrews, the Hades of the Greeks; and Hades is the word used in this place. To have the keys of hell and of death means, to have

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

power over death and the grave. In the metaphorical style of the Hebrews, Sheol, or Hades, was regarded as a place, a dark prison, or region, surrounded with walls, and having gates. Jesus spoke of the gates of hades; Matt. xvi. 18; and the keys of hades is certainly a corresponding metaphor. Jesus had power over death and the grave. He called up Lazarus from the dead. He had been raised from the dead himself by the power of the Father. All at last shall be made alive in him. He will deliver them from the power of death. Hence he is said to have the keys of death and hades, or hell, the grave.

19. Write the things. Because they were of the utmost importance to the churches. The contents of this book are not light and fanciful, but worthy of deep attention. What was worthy of record, by command of the Son of man, is worthy of the attention of the Christian church. ¶ Which thou hast seen. - There were three classes of facts to be recorded. 1st. Those the revelator had seen; 2d. Those which existed at that time; and, 3d. Those which were about to be. It is not possible to divide the book of Revelation to conform to these divisions in all things, though some respect may be paid it. It is very necessary, however, to remember that all which was described in the Apocalypse was not future. We shall have occasion to see this before we get through the book. That part of the book which is principally prophetic commences at the fourth chapter. "After this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me; which

20 The mystery of the seven

stars which thou sawest in my

CHAPTER II.

ΝΤΟ

right hand, and the seven golden UNTO the angel of the church

candlesticks. The seven stars

of Ephesus write: These

are the angels of the seven things saith he that holdeth the

churches and the seven canIdlesticks which thou sawest are the seven churches.

said, Come up hither, and I will shew thee things which must be HEREAFTER." Compare i. 19 with iv. 1. 20. The mystery of the seven stars. - We meet with the word mystery often in the New Testament. It does not signify something absolutely unintelligible and incomprehensible. The word never bears such a sense in the New Testament. It sometimes signifies a matter hidden, or not fully made manifest; but we are not to suppose it cannot be understood when it is made known. In the case before us, mystery is synonymous with metaphor. The metaphor of the seven stars and seven candlesticks was about to be explained by the Son of man. For further illustration of this sense of the word "mystery," see the notes on xvii. 5, 7. ¶ The seven stars.— Star metaphorically signified a ruler; see Numb. xxiv. 17, and Dan. viii. 10. The revelator (xxii. 16) calls Jesus "the bright and morning star," shining above all other stars. The seven stars intended the seven angels, or pastors, of the seven Asiatic churches. Jesus held them in his right hand; that is, he had them at his command; he had a rightful control over them. Seven candlesticks. These are explained to signify the seven churches mentioned in ver. 11, and to whom the epistles recorded in chapters ii. and iii. were addressed. For further, on this point, see the note on Rev. ii. 5.

CHAPTER II.

1. We have been led by the first chapter to expect to find, as we shall proceed, communications to the seven

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There are

Philadelphia, iii.

Laodicea, iii. 14-22. certain features common to all these epistles. 1st. The churches are all assured that it is Jesus, the faithful and true witness, by whom they are addressed, notwithstanding he is described under different titles. 2d. They are all promised a reward, if they will be faithful unto the end, and overcome their enemies, or come off victorious in the spiritual contest in which they were engaged. 3d. The whole of them are assured that their works are known to him who holdeth the seven stars in his right hand, and walketh in the midst of the golden candlesticks. 4th. In several cases the faults of the churches are clearly pointed out; and, 5th. Some of them are praised for their good deeds.

By Asia, in the New Testament, is generally meant that part of the quarter of the world bearing the name which we now denominate Asia Minor, and which lies between the Mediterranean on the south, and the Black Sea upon the north. The gospel was early preached here by the apostles and their co-laborers. Paul, after his conversion, preached Christ first at Damascus, afterwards at Jerusalem, then throughout the coasts of Judea, and then to the Gentiles.

2 I know thy works, and thy labor, and thy patience, and |

He travelled and labored much in miniature representations of the idol, Asia Minor. Read, in the 13th of or of some symbols or forms of worActs, the account of his first labors in ship. Paul's labors in Ephesus bid Antioch of Pisidia. He preached also fair to spoil their business, and they in Iconium, Lystra, Derbe; and travel- incited the people to a great uproar. led through the regions of Pisidia and "For a certain man named DemePamphylia; he carried with him into trius, a silversmith, which made Asia Minor the decrees from the silver shrines for Diana, brought no brethren at Jerusalem; and under small gain unto the craftsmen; whom his labors, we are told, "that the he called together with the workmen churches were established in the of like occupation, and said, Sirs, ye faith, and increased in number know that by this craft we have our daily;" Acts xvi. 5. See him again wealth: moreover, ye see and hear, passing through Galatia and Phrygia, that not alone at Ephesus, but almost and coming to Ephesus. Here he throughout all Asia, this Paul hath remained three months, in constant persuaded and turned away much visitations to the synagogue, disputing people, saying, that they be no Gods and persuading the things concerning which are made with hands. So that the kingdom of God;" Acts xix. 1-8. not only this our craft is in danger to Leaving his accustomed place at the be set at nought; but also that the synagogue in consequence of the temple of the great goddess Diana hardness of some, he entered into the should be despised, and her magnifischool of one Tyrannus, where he cence should be destroyed, whom all had a wider field of influence, and Asia, and the world worshippeth. where he continued for two years. And when they heard these sayings To this school many came from all they were full of wrath, and cried parts of Asia Minor; and we are out, saying, Great is Diana of the told, that by Paul's labors in this sta- Ephesians. And the whole city was tion, "all they which dwelt in Asia filled with confusion;" Acts xix. 24 heard the word of the Lord Jesus, -pt. of 29. Every reader of the New both Jews and Greeks;" Acts xix. Testament will remember vividly 10. These remarks will show that Paul's farewell to the Ephesian elthe gospel was spread very widely inders, while he was on the way to make Asia Minor soon after the conversion of Paul.

EPISTLE TO THE CHURCH AT EPHESUS.

1. Ephesus.This was a very celebrated city of Asia Minor, in the western part thereof, and on the borders of the Egean Sea. It was about 40 miles south of Smyrna. It was the capital of the province, and was much celebrated for a magnificent heathen temple, consecrated to the goddess Diana, which was built at the expense of all the provinces of Asia, and occupied 220 years in building. There were certain men in this city who accumulated much wealth by making silver shrines for the goddess, which were, perhaps,

his last visit to Jerusalem. He called them to him, and referred to his that he had faithfully preached the past labors and perils among them; gospel, and urged the people to repentance and faith; that he was on his way to Jerusalem, where he knew not what would befall him, except that everywhere trials and dangers awaited him. "But none of these things move me (said he ;) neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my

how thou canst not bear them which are evil; and thou hast

face no more. Wherefore I take you to record this day, that I am pure from the blood of all men, for I have not shunned to declare unto you all the counsel of God;" Acts xx. 2427. From these facts it will be seen that Ephesus was a conspicuous place in the early history of the church, both for the labors of some of the most eminent Christians, and for the hatred and violence of the enemies of Christianity. A Christian church was formed there very soon after the conversion of Paul, before which event the gospel had been scarcely preached to the Gentiles at all. The apostle John is also said to have resided, at some period of his life, in this city. ¶ Angel of the church. - The word angel is quite often misunderstood. In the minds of Christians it stands almost exclusively for a class of beings higher in nature than men. That it sometimes signifies superhuman intelligences is true; but not always. Angel is a name not of nature, but of office," says Austin, in Leigh's Crit. Sacra. It ofttimes signifies a human messenger, legate, or agent. (Parkhurst.) See Matt. xi. 10, where the Greek word is translated messenger. See also Mark i. 2. In Luke vii. 24, we read of the messengers of John," i. e. angels of John, for the Greek is the same. A similar instance is found, Luke ix. 52. The word angel is used for any messenger whatsoever. The apostles were angels. Inanimate objects are sometimes called angels in the style of the Scriptures. The winds, the flames, scourges, wicked men, armies, when regarded as being sent of God for any purpose, are spoken of by the sacred writers as angels or messengers. It was, therefore, strictly accordant with the style of the rest of the Scriptures, to speak of the bishop, or head of a church, as its angel. Paul tells the Galatians that they received him "as an angel of God;" Gal. iv. 14. These remarks are sufficient for our purpose

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in this place. But we shall have somewhat to say on the angelology of the Apocalypse, when we come to the fourth chapter. John introduces angels of all grades, and for all purposes, into his sublime descriptions. This, however, is not the place to classify them. It is sufficient to note here, that by the angel of the church at Ephesus was meant the bishop, or head of that church; and an epistle to that church was well addressed to the principal officer. These things saith he. -John gives his authority. He does not speak by permission, but utters the instructions of another, by command. He who held the seven stars was Jesus. "He had in his right hand seven stars;" i. 16. "In the midst of the seven candlesticks one like unto the Son of man;" 13. It was Jesus who bade John write to the angel, or principal spiritual head of the church at Ephesus.

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2. I know thy works. The Son of man, in the first place, speaks of those acts of the church which he could approve. I know thy works I know what thou hast done, and all that thou hast done. Thou hast been measurably faithful; thy spiritual taste and sense have been somewhat preserved; thou canst not bear them which are evil; thou canst not endure false apostles; thou hast proved this, for there have been deceivers with thee, endeavoring to lead thee away, claiming to be apostles, and thou hast tried them and found them liars. That the churches of Asia, and other places in the vicinity, were troubled by false apostles in Paul's day, is evident from some of his epistles. These false apostles gloried and boasted about themselves. He mentioned those boasters, and said, "Such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be

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