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which are in Asia: Grace be

unto you, and peace, from him

was at hand. Is not the time here intended the time of Christ's coming to take vengeance on the Jews? See the remarks on i. 1. In the 22d chapter of this book, the revelator says, "Seal not the sayings of the prophecy of this book, [why?] for the time is at hand;" ver. 10. Again, ver. 12, "Behold I come QUICKLY." And again, ver. 20, "Surely, I come QUICKLY." In 1 Peter iv. 7, "The end of all things is at hand." So in 2 Thess. ii. 2, "The day of Christ is at hand." In Phil. iv. 5, "The Lord [or the day, coming of the Lord,] is at hand;" and in Rom. xiii. 12, So God threatens that he "The night is far spent, the day is at will punish the Israelites seven times; hand." Such is the uniform lan- that is, very completely and severely. guage of the epistles. The coming | In the Hebrew etymology of this word of Christ, the great day of the Lord, seven, it signifies fulness and perfection.(Daubuz.) Philo styles it the completing number; and it is mentioned as such by Cyprian. With the Israelites, this number became thus important, because God having completed his work of creation in six days, and added thereto the seventh, a day of rest, commanded them, in memorial thereof, to reckon time by sevens. Through the nations of the East, this manner of computation passed on to the Greeks and Romans, as hath been shown in a variety of instances. By the seven churches of Asia are implied all the churches of Asia, and, it may be, all the Christian

(says Woodhouse) with the mention of the number seven, which is afterwards so frequently and symbolically used, in this sacred book; wherein we read of seven spirits of God, seven angels, seven seals, seven trumpets, seven vials, seven heads of the dragon and of the beast. In which passages, for the most part, as in others of holy Scripture, this number appears to represent a large, complete, yet undefined quantity. Hannah, in her song, (1 Sam. ii. 5,) says, 'The barren hath borne seven (that is, a large, but indefinite, number of) children.'

was AT HAND.

Ver. 4. Having thus concluded the brief preface, or introduction, we come now to the book itself. It is in the form of an epistle. John to the seven churches. Here the revelator once more gives his name. If he had been any other than the apostle John, there would have been some need of his explaining himself further, and showing who he was. He says, John, by way of preeminence, meaning the JOHN of the church. And what seven churches are here referred to? The names of the churches are given in ver. 11 of this chapter, viz., the churches in Ephesus, Smyrna, Perga-churches, in whatever situation or mos, Thyatira, Sardis, Philadelphia, period of the world. Such was the and Laodicea. But what need was opinion of the most ancient commenthere that these seven churches should tators on the Apocalypse, who lived be counselled and warned, and none near to the time of its publication." others? It seems very probable that -(Annotations on the Apocalypse, John uses these churches as represen- 8vo., London, 1828, p. 58.) ¶ Grace tative of the Christian churches in gen-be unto you.. - This is the apostoleral. He selects seven as samples of ical benediction. "Grace to you,

the rest, and gives to them the advice and peace from God our Father, and which all needed. The careful read-the Lord Jesus Christ." Rom. i. 7; er of the Apocalypse needs not to be and the same may be found in subtold, that the number seven is very stance in various other places. 1 Cor. frequently employed therein. It is a i. 3; 2 Cor. i. 2; Gal. i. 3; Eph. i. 2; series that is continually occurring. Phil. i. 2; Col. i. 2; 1 Thess. i. 1; "Here we meet for the first time Thess. i. 2; Phil. 3. In all these

which is, and which was, and which is to come; and from the seven spirits which are before his throne;

cases, and many others which might be named, mention is made first of God the Father, and second, of his Son Jesus Christ. The revelator gives it more the Hebrew form. Instead of speaking of God as the Father, he calls him the present, the past, and the to come, which seems to have been designed to express his endless existence. It is a circumlocution for the name Jehovah, which, after the captivity in Babylon, the Jews, from superstitious veneration for the word, refused to pronounce. Jehovah signifies the self-existent, in which the idea of the endlessly-existent is involved he who gives being and existence to others.- (Calmet.) The Jewish writers often use the phrase, of which the apostle's Greek terms are a literal translation. — (A.Clarke.) And from the seven spirits. - This is the first mention of the seven spirits, and it deserves serious consideration. There are two views taken of the subject by different commentators. 1st. It is supposed that the Holy Spirit is intended. Bede remarks, "The one spirit is said to be septiform to describe its perfection and plenitude;" in the same sense in which seven thunders are used to describe loud thunder. The other interpretation is, that the figure of the seven spirits is taken from the attendants upon earthly monarchs, the seven most faithful and confidential being kept near to the royal person, and being his medium of communication with his subjects. The latter interpretation seems to us the most probable, although there is nothing strained or unnatural in either; and, in fact, they may both be combined without violence. That ancient monarchs were attended in the manner described, see Ezra vii. 14; Esther i. 10, 14; Jer. iii. 25; 1 Esdras viii. 11;

5 And from Jesus Christ, who is the faithful Witness, and the First-begotten of the dead, and the Prince of the kings of

Tobit xii. 15. Such being the custom of ancient monarchs, and John drawing the court of heaven in his imagination after the form of an ancient earthly court, he supposed seven spirits to dwell near the presence of God. This, however, is merely scenical; as the robe, the ring, and the shoes that were put upon the prodigal on his return to his father's house. They were merely the imagery used by our Lord to describe the joy of the parent at the event. The view which we have adopted is further confirmed by the position of the seven spirits; they were before the throne, not on the throne, with the Eternal; but waiting at the foot thereof, to execute his commands. These seven spirits of God belong both to the Father and the Son, as we shall see when we come to other parts of the Apocalypse. See iii. 1; v. 6. The reason of this is obvious. Jesus is the vicegerent of the Father; not ruling under him, but, in the spiritual kingdom, ruling in his room and stead. The seven spirits, therefore, which attended at God's throne, may with great propriety be said to execute the will of both the Father and the Son. See especially v. 6.

Ver. 5. And from Jesus Christ. The benediction is from the Son as well as from the Father, and such, we have shown, was the apostolical form. ¶Faithful witness. — Jesus was a faithful witness, faithful and true; iii. 14. The word translated witness, signifies not merely what we call a witness, but a martyr also, one who is ready to seal his testimony with his blood. This was true of our Lord; he died, in attestation of the truth he had taught. That the idea of martyrdom entered into the conception of the revelator, seems evident from the next words. ¶ The

the earth. Unto him that loved us, and washed us from our sins in his own blood,

6 And hath made us kings and priests unto God and his Father; to him be glory and

first-begotten of the dead. — That is, but by his own blood, he entered in the first-born from the dead, or the once into the holy place, having obfirst raised. Paul called Christ the tained eternal redemption for us. "first fruits of them that slept;" 1 For if the blood of bulls and of goats, Cor. xv. 20, 23. The word translated and the ashes of a heifer sprinkling first-begotten in the passage before the unclean, sanctifieth to the purifyus, is elsewhere in the New Testa- ing of the flesh, how much more ment translated first-born. It occurs shall the blood of Christ, who through but once in the Apocalypse. ¶ Prince the eternal Spirit offered himself withof the kings of the earth. -The word out spot to God, purge your contranslated "prince," here signifies science from dead works to serve the leader, or first in order. Jesus is living God;" 11-14. Such is the called "the Prince of life;" Acts iii. manner in which the mere blood of 15; and it is also said, "God hath Christ came to be spoken of as possesexalted him to be a prince and a sing a purifying power. It is only in saviour;" Acts v. 31. He is said to a metaphorical sense that it can have be prince of the kings of the earth, such a power. In this sense the blood because he is the greatest of all of of Christ is frequently spoken of by the them, "the King of kings and Lord New Testament writers. 1 Peter i. 2, of lords;" xix. 16. ¶ Unto him that 19; 1 John i. 7; Rev. v. 9; vii. 14; loved us and washed us, &c.— Here xii. 11. It is well known to every commences an ascription of praise student of the New Testament, that and glory to Christ, which continues the truth is the purifying agent under to the end of the following verse. the gospel. What else can purify the And in what sense did Jesus wash soul? Jesus prayed the Father to men from their sins in his own blood?" sanctify men through the truth;" The figure of blood, as it is here used, and then he added, "Thy word is is derived from the ceremonies of the truth;" John xvii. 17. "By mercy Mosaic ritual. God said to the children and truth iniquity is purged; and by of Israel, "For the life of the flesh is in the fear of the Lord men depart from the blood and I have given it to you evil;" Prov. xvi. 6. As the truth, upon the altar, to make an atonement then, is the purifier of the soul, in for your souls: for it is the blood that what sense is it said that the blood maketh an atonement for the soul;" of Christ cleanseth men from sin? Lev. xvii. 11. Now, if we turn to Evidently when it stands as a metathe Epistle to the Hebrews, we shall phor of the truth. Now, that John find that Paul draws his figure of the knew that the Lord Jesus spoke of sanctifying and atoning power of the his blood metaphorically for the truth, mere blood of Christ, from this por-will be evident, if we look at his gostion of the Jewish service. "Almost all things are by the law purged with blood; and without shedding of blood is no remission;" Heb. ix. 22.

Again, Paul says, "But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves,

pel. "Then Jesus said unto them,
Verily, verily, I say unto you, Except
ye eat the flesh of the Son of man,
and drink his blood, ye have no life
in you. Whoso eateth my flesh, and
drinketh my blood, hath eternal life;
and I will raise him up at the last
day. For my flesh is meat indeed,
and my blood is drink indeed.
that eateth my flesh, and drinketh

He

dominion for ever and ever. Amen.

7 Behold, he cometh with clouds; and every eye shall see

"If

my blood, dwelleth in me, and I in the kingdom;" Luke xii. 32. him;" John vi. 53-56. Who can we suffer with him, we shall also suppose that blood and flesh are to be reign with him ;" 2 Tim. ii. 12. See understood here in the literal sense? also 1 Cor. iv. 8, and vi. 2, 3. So Our Lord himself applied the meta- God promised the Jews of old, "Now, phor before he closed the discourse therefore, if ye will obey my voice in which we find it. He showed indeed, and keep my covenant, then his disciples he did not mean that ye shall be a peculiar treasure unto blood, in the literal sense, would me above all people: for all the earth give them life; for he added, "It is is mine: and ye shall be unto me a the spirit that quickeneth; the flesh kingdom of priests, and a holy naprofiteth nothing; the words that I tion;" Exod. xix. 5, 6. See, also, 1 speak unto you, they are spirit, and Peter ii. 5-9, where Peter says to they are life;" ver. 63. This shows the believers, "Ye are a chosen genus unequivocally that blood stands eration, a royal priesthood, a holy frequently in the New Testament for nation, a peculiar people; that ye the truth which Jesus preached. It should show forth the praises of him is by this that men are sanctified. who hath called you out of darkness Paul states, that "Christ loved the into his marvellous light." ¶ To church, and gave himself for it; that him be glory-i. e., to Christ, the he might sanctify and cleanse it with Son of God, be glory and dominion. the washing of water by the word, Jesus receives praise and homage as that he might present it to himself a the mediator between God and men. glorious church, not having spot or¶ For ever and ever.- The duration wrinkle, or any such thing; but that expressed by these terms must be deit 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. - This word signifies truth, firmness, stability. It is used for affirmation, and for consent or desire. In the former sense Jesus employs it, in the well-known prefix to some of his solemn declarations, as "Verily, verily, I say unto you;" but it bears the latter sense in the verse before us. After having given the ascrip tion of praise and glory to Christ, throughout all ages, the revelator adds, Amen, or so let it be.

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 possessor to high honors. The believers are said to reign with Christ on the earth. See v. 10, "And hast made us unto our God kings and priests; and we shall reign on the earth.' Jesus said his disciples should reign with him; the twelve apostles were promised to sit on twelve thrones, judging [or reigning over] the twelve tribes of [spiritual] Israel; Matt. xix. 28. True believers were said to "inherit the kingdom;" Matt. xxv. 34. "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

Ver. 7. Behold he cometh. - Who is

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

the two preceding verses. This coming of Christ was that virtual display of divine power which was seen at the overthrow of Jerusalem and the abolition of the Mosaic religion. The subject is clothed in oriental imagery. It was a figure of the ancient prophets, to represent God as coming in the clouds. "He maketh the clouds his chariot." See Psa. civ. 3; Jer. iv. 13; Nahum i. 3; Matt. xxiv. 30. Daniel refers to the coming of the Son of man to establish his kingdom, in similar phraseology: "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed;" vii. 13, 14. This coming of Christ was one of the events which were shortly to come to pass. That it was after his crucifixion is evident, because it is said, They that pierced him shall wail because of him; evidently referring to his crucifixion; and all the kindreds and the tribes of the land should mourn. See Matt. xxiv. 30, where it will be seen the Saviour applied the same language in reference to his coming at the destruction of Jerusalem. "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." Let us now consider these three passages in connection. First, Daniel. He states, 1st. It is one like the Son of man that comes; 2d. The Son of man comes "in the clouds of heaven;" 3d. He comes in his kingdom, or in power and glory. Second, The

are

revelator. He evidently copies from Daniel: 1st. "It is the Son of man," or Jesus Christ, that comes; see ver. 4; 2d. "He cometh in the clouds;" 3d. He cometh with power and glory, for all his enemies cast down before him. Third, The Lord himself, as reported by Matthew. 1st. It is the Son of man that comes; 2d. He comes "in the clouds of heaven;" 3d. In power and great glory, and all the tribes mourn. There is so remarkable an agreement between the passages quoted from Daniel, from the Apocalypse, and from Matthew, that we cannot entertain a doubt they all refer to the same subject, viz., Christ's coming at the overthrow of Jerusalem, and the abolition of the Mosaic religion. The testimony of the following authors will confirm the opinion we have given. Archbishop Newcome says, "The coming of Christ to destroy the Jews was a virtual, and not a real one, and was to be understood figuratively, and not literally." Again he says, "The destruction of Jerusalem by Titus is emphatically called the coming of Christ. The spirit of prophecy speaks particularly of this, because the city and temple were then destroyed, and the civil and ecclesiastical state of the Jews subverted. The Jews also suffered very great calamities under Adrian; but not so great as those under Vespasian; and the desolation under Adrian is not so particularly foretold. But I think that any signal interposition in behalf of his church, or in the destruction of his enemies, may be metaphorically called a coming of Christ." (Observations, pp. 280, 281.) Dr. Campbell remarks, on the expression, " Then shall appear the sign of the Son of man in heaven," "We have no reason to think that a particular phenomenon in the sky is here suggested. The striking evidences which would be given of the divine presence, and avenging justice,

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