NOTES

ON

THE REVELATION OF JESUS CHRIST

----------

It is scarce possible for any that either love or fear God not

to feel their hearts extremely affected in seriously reading

either the beginning or the latter part of the Revelation.

These, it is evident, we cannot consider too much; but the

intermediate parts I did not study at all for many years; as

utterly despairing of understanding them, after the fruitless

attempts of so many wise and good men: and perhaps I should

have lived and died in this sentiment, had I not seen the

works of the great Bengelius. But these revived my hopes of

understanding even the prophecies of this book; at least many of

them in some good degree: for perhaps some will not be opened

but in eternity. Let us, however, bless God for the measure of

light we may enjoy, and improve it to his glory.

The following notes are mostly those of that excellent man;

a few of which are taken from his Gnornon Novi Testamenti,

but far more from his Ekklarte Offenbarung, which is a full

and regular comment on the Revelation. Every part of this I do

not undertake to defend. But none should condemn him without

reading his proofs at large. It did not suit my design to insert

these: they are above the capacity of ordinary readers. Nor had

I room to insert the entire translation of a book which contains

near twelve hundred pages.

All I can do is, partly to translate, partly abridge, the most

necessary of his observations; allowing myself the liberty to

alter some of them, and to add a few notes where he is not full.

His text, it may be observed, I have taken almost throughout,

which I apprehend he has abundantly defended both in the Gnomon

itself, and in his Apparatus and Crisis in Apocalypsin.

Yet I by no means pretend to understand or explain all that is

contained in this mysterious book. I only offer what help I

can to the serious inquirer, and shall rejoice if any be moved

thereby more carefully to read and more deeply to consider the

words of this prophecy. Blessed is he that does this with a

single eye. His labour shall not be in vain.

Verse 1. The Revelation-Properly so called; for things covered

before are here revealed, or unveiled. No prophecy in the Old

Testament has this title; it was reserved for this alone in the

New. It is, as it were, a manifesto, wherein the Heir of all

things declares that all power is given him in heaven and

earth, and that he will in the end gloriously exercise that

power, maugre all the opposition of all his enemies. Of Jesus

Christ-Not of "John the Divine," a title added in latter ages.

Certain it is, that appellation, the Divine, was not brought

into the church, much less was it affixed to John the apostle,

till long after the apostolic age. It was St. John, indeed,

who wrote this book, but the author of it is Jesus Christ.

Which God gave unto him-According to his holy, glorified

humanity, as the great Prophet of the church. God gave the

Revelation to Jesus Christ; Jesus Christ made it known to his

servants. To show-This word recurs,

# Rev 22:6; and in many places the parts of this book refer

to each other. Indeed the whole structure of it breathes the

art of God, comprising, in the most finished compendium, things

to come, many, various; near, intermediate, remote; the greatest,

the least; terrible, comfortable; old, new; long, short; and

these interwoven together, opposite, composite; relative to each

other at a small, at a great, distance; and therefore sometimes,

as it were, disappearing, broken off, suspended, and afterwards

unexpectedly and most seasonably appearing again. In all its

parts it has an admirable variety, with the most exact harmony,

beautifully illustrated by those very digressions which seem

to interrupt it. In this manner does it display the manifold

wisdom of God shining in the economy of the church through so

many ages. His servants-Much is comprehended in this

appellation. It is a great thing to be a servant of Jesus

Christ. This book is dedicated particularly to the servants of

Christ in the seven churches in Asia; but not exclusive of all

his other servants, in all nations and ages. It is one single

revelation, and yet sufficient for them all, from the time it

was written to the end of the world. Serve thou the Lord Jesus

Christ in truth: so shalt thou learn his secret in this book;

yea, and thou shalt feel in thy heart whether this book be

divine, or not. The things which must shortly come to pass-The

things contained in this prophecy did begin to be accomplished

shortly after it was given; and the whole might be said to come

to pass shortly, in the same sense as St. Peter says, "The end

of all things is at hand;" and our Lord himself, "Behold, I

come quickly." There is in this book a rich treasure of all

the doctrines pertaining to faith and holiness. But these are

also delivered in other parts of holy writ; so that the

Revelation need not to have been given for the sake of these.

The peculiar design of this is, to show the things which must

come to pass. And this we are especially to have before our

eyes whenever we read or hear it.

It is said afterward, "Write what thou seest;" and again, "Write

what thou hast seen, and what is, and what shall be hereafter;"

but here, where the scope of the hook is shown, it is only said,

the things which must come to pass. Accordingly, the showing

things to come, is the great point in view throughout the whole.

And St. John writes what he has seen, and what is, only as it has

an influence on, or gives light to, what shall be. And he-Jesus

Christ. Sent and signified them-Showed them by signs or

emblems; so the Greek word properly means. By his angel

-Peculiarly called, in the sequel, "the angel of God," and

particularly mentioned, # Rev 17:1; 21:9; 22:6,16.

To his servant John-A title given to no other single person

throughout the book.

Verse 2. Who hath testified-In the following book. The word of

God-Given directly by God. And the testimony of Jesus-Which he

hath left us, as the faithful and true witness. Whatsoever

things he saw-In such a manner as was a full confirmation of the

divine original of this book.

Verse 3. Happy is he that readeth, and they that hear, the words

of this prophecy-Some have miserably handled this book. Hence

others are afraid to touch it; and, while they desire to know

all things else, reject only the knowledge of those which God

hath shown. They inquire after anything rather than this; as if

it were written, "Happy is he that doth not read this prophecy."

Nay, but happy is he that readeth, and they that hear, and keep

the words thereof-Especially at this time, when so considerable

a part of them is on the point of being fulfilled.

Nor are helps wanting whereby any sincere and diligent inquirer

may understand what he reads therein. The book itself is written

in the most accurate manner possible. It distinguishes the

several things whereof it treats by seven epistles, seven seals,

seven trumpets, seven phials; each of which sevens is divided

into four and three. Many things the book itself explains; as

the seven stars; the seven candlesticks; the lamb, his seven

horns and seven eyes; the incense; the dragon; the heads and

horns of the beasts; the fine linen; the testimony of Jesus:

and much light arises from comparing it with the ancient

prophecies, and the predictions in the other books of the New

Testament.

In this book our Lord has comprised what was wanting in those

prophecies touching the time which followed his ascension and

the end of the Jewish polity. Accordingly, it reaches from the

old Jerusalem to the new, reducing all things into one sum, in

the exactest order, and with a near resemblance to the ancient

prophets. The introduction and conclusion agree with Daniel;

the description of the man child, and the promises to Sion, with

Isaiah; the judgment of Babylon, with Jeremiah; again, the

determination of times, with Daniel; the architecture of the holy

city, with Ezekiel; the emblems of the horses, candlesticks, &c.,

with Zechariah. Many things largely described by the prophets

are here summarily repeated; and frequently in the same words.

To them we may then usefully have recourse. Yet the Revelation

suffices for the explaining itself, even if we do not yet

understand those prophecies; yea, it casts much light upon them.

Frequently, likewise, where there is a resemblance between them,

there is a difference also; the Revelation, as it were, taking

a stock from one of the old prophets, and inserting a new graft

into it. Thus Zechariah speaks of two olive trees; and so does

St. John; but with a different meaning. Daniel has a beast with

ten horns; so has St. John; but not with quite the same

signification. And here the difference of words, emblems,

things, times, ought studiously to be observed.

Our Lord foretold many things before his passion; but not all

things; for it was not yet seasonable. Many things, likewise,

his Spirit foretold in the writings of the apostles, so far

as the necessities of those times required: now he comprises

them all in one short book; therein presupposing all the other

prophecies, and at the same time explaining, continuing, and

perfecting them in one thread. It is right therefore to compare

them; but not to measure the fulness of these by the scantiness

of those preceding.

Christ, when on earth, foretold what would come to pass in a

short time; adding a brief description of the last things. Here

he foretells the intermediate things; so that both put together

constitute one complete chain of prophecy. This book is

therefore not only the sum and the key of all the prophecies

which preceded, but likewise a supplement to all; the seals being

closed before. Of consequence, it contains many particulars not

revealed in any other part of scripture. They have therefore

little gratitude to God for such a revelation, reserved for the

exaltation of Christ, who boldly reject whatever they find here

which was not revealed, or not so clearly, in other parts of

scripture. He that readeth and they that hear-St. John probably

sent this book by a single person into Asia, who read it in the

churches, while many heard. But this, likewise, in a secondary

sense, refers to all that shall duly read or hear it in all ages.

The words of this prophecy-It is a revelation with regard to

Christ who gives it; a prophecy, with regard to John who delivers

it to the churches. And keep the things which are written

therein-In such a manner as the nature of them requires;

namely, with repentance, faith, patience, prayer, obedience,

watchfulness, constancy. It behoves every Christian, at all

opportunities, to read what is written in the oracles of God;

and to read this precious book in particular, frequently,

reverently, and attentively. For the time-Of its beginning to

be accomplished. Is near-Even when St. John wrote. How much

nearer to us is even the full accomplishment of this weighty

prophecy!

Verse 4. John-The dedication of this book is contained in the

fourth, fifth, and sixth verses; but the whole Revelation is a

kind of letter. To the seven churches which are in Asia-That

part of the Lesser Asia which was then a Roman province. There

had been several other churches planted here; but it seems these

were now the most eminent; and it was among these that St. John

had laboured most during his abode in Asia. In these cities

there were many Jews. Such of them as believed in each were

joined with the gentile believers in one church. Grace be unto

you, and peace-The favour of God, with all temporal and eternal

blessings. From him who is, and who was, and who cometh, or,

who is to come-A wonderful translation of the great name JEHOVAH:

he was of old, he is now, he cometh; that is, will be for ever.

And from the seven spirits which are before his throne-Christ is

he who "hath the seven spirits of God." "The seven lamps which

burn before the throne are the seven spirits of God." " The

lamb hath seven horns and seven eyes, which are the seven spirits

of God." Seven was a sacred number in the Jewish church: but it

did not always imply a precise number. It sometimes is to be

taken figuratively, to denote completeness or perfection. By

these seven spirits, not seven created angels, but the Holy

Ghost is to be understood. The angels are never termed spirits

in this book; and when all the angels stand up, while the four

living creatures and the four and twenty elders worship him

that sitteth on the throne, and the Lamb, the seven spirits

neither stand up nor worship. To these "seven spirits of God,"

the seven churches, to whom the Spirit speaks so many things,

are subordinate; as are also their angels, yea, and "the seven

angels which stand before God." He is called the seven spirits,

not with regard to his essence, which is one, but with regard

to his manifold operations.

Verse 5. And from Jesus Christ, the faithful witness, the first

begotten from the dead, and the prince of the kings of the earth

-Three glorious appellations are here given him, and in their

proper order. He was the faithful witness of the whole will of

God before his death, and in death, and remains such in glory.

He rose from the dead, as "the first fruits of them that slept;"

and now hath all power both in heaven and earth. He is here

styled a prince: but by and by he hears his title of king; yea,

King of kings, and Lord of lords." This phrase, the kings of

the earth, signifies their power and multitude, and also the

nature of their kingdom. It became the Divine Majesty to call

them kings with a limitation; especially in this manifesto from

his heavenly kingdom; for no creature, much less a sinful man,

can bear the title of king in an absolute sense before the eyes

of God.

Verse 6. To him that loveth us, and, out of that free, abundant

love, hath washed us from the guilt and power of our sins with

his own blood, and hath made us kings-Partakers of his present,

and heirs of his eternal, kingdom. And priests unto his God and

Father-To whom we continually offer ourselves, an holy, living

sacrifice. To him be the glory-For his love and redemption.

And the might-Whereby he governs all things.

Verse 7. Behold-In this and the next verse is the proposition,

and the summary of the whole book. He cometh-Jesus Christ.

Throughout this book, whenever it is said, He cometh, it means

his glorious coming. The preparation for this began at the

destruction of Jerusalem, and more particularly at the time of

writing this book; and goes on, without any interruption, till

that grand event is accomplished. Therefore it is never said

in this book, He will come; but, He cometh. And yet it is not

said, He cometh again: for when he came before, it was not like

himself, but in "the form of a servant." But his appearing in

glory is properly his coming; namely, in a manner worthy of the

Son of God. And every eye-Of the Jews in particular. Shall see

him-But with what different emotions, according as they had

received or rejected him. And they who have pierced him-They,

above all, who pierced his hands, or feet, or side. Thomas saw

the print of these wounds even after his resurrection; and the

same, undoubtedly, will be seen by all, when he cometh in the

clouds of heaven. And all the tribes of the earth-The word

tribes, in the Revelation, always means the Israelites: but

where another word, such as nations or people, is joined with

it, it implies likewise (as here) all the rest of mankind.

Shall wail because of him-For terror and pain, if they did not

wail before by true repentance. Yea, Amen-This refers to, every

eye shall see him. He that cometh saith, Yea; he that testifies

it, Amen. The word translated yea is Greek; Amen is Hebrew: for

what is here spoken respects both Jew and gentile.

Verse 8. I am the Alpha and the Omega, saith the Lord God-Alpha

is the first, Omega, the last, letter in the Greek alphabet.

Let his enemies boast and rage ever so much in the intermediate

time, yet the Lord God is both the Alpha, or beginning, and the

Omega, or end, of all things. God is the beginning, as he is the

Author and Creator of all things, and as he proposes, declares,

and promises so great things: he is the end, as he brings all

the things which are here revealed to a complete and glorious

conclusion. Again, the beginning and end of a thing is in

scripture styled the whole thing. Therefore God is the Alpha

and the Omega, the beginning and the end; that is, one who is

all things, and always the same.

Verse 9. I John-The instruction and preparation of the apostle

for the work are described from the ninth to the twentieth

verse. # Rev 1:9-20

Your brother-In the common faith. And companion in the

affliction-For the same persecution which carried him to

Patmos drove them into Asia. This book peculiarly belongs to

those who are under the cross. It was given to a banished man;

and men in affliction understand and relish it most. Accordingly,

it was little esteemed by the Asiatic church, after the time of

Constantine; but highly valued by all the African churches, as

it has been since by all the persecuted children of God. In the

affliction, and kingdom and patience of Jesus-The kingdom stands

in the midst. It is chiefly under various afflictions that

faith obtains its part in the kingdom; and whosoever is a

partaker of this kingdom is not afraid to suffer for Jesus,

# 2Tim 2:12.

I was in the island Patmos-In the reign of Domitian and of

Nerva. And there he saw and wrote all that follows. It was a

place peculiarly proper for these visions. He had over against

him, at a small distance, Asia and the seven churches; going on

eastward, Jerusalem and the land of Canaan; and beyond this,

Antioch, yea, the whole continent of Asia. To the west, he had

Rome, Italy, and all Europe, swimming, as it were, in the sea;

to the south, Alexandria and the Nile with its outlets, Egypt,

and all Africa; and to the north, what was afterwards called

Constantinople, on the straits between Europe and Asia. So he

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

all Christendom, as it were, before his eyes; a large theatre for

all the various scenes which were to pass before him: as if this

island had been made principally for this end, to serve as an

observatory for the apostle. For preaching the word of God

he was banished thither, and for the testimony of Jesus-For

testifying that he is the Christ.

Verse 10. I was in the Spirit-That is, in a trance, a prophetic

vision; so overwhelmed with the power, and filled with the

light, of the Holy Spirit, as to be insensible of outward

things, and wholly taken up with spiritual and divine. What

follows is one single, connected vision, which St. John saw in

one day; and therefore he that would understand it should carry

his thought straight on through the whole, without interruption.

The other prophetic books are collections of distinct prophecies,

given upon various occasions: but here is one single treatise,

whereof all the parts exactly depend on each other.

Chapter iv. 1 # Rev 4:1 is connected with chapter i. 19;

# Rev 1:19 and what is delivered in the fourth chapter goes

on directly to the twenty-second. On the Lord's day-On this our

Lord rose from the dead: on this the ancients believed he will

come to judgment. It was, therefore, with the utmost propriety

that St. John on this day both saw and described his coming.

And I heard behind me-St. John had his face to the east: our

Lord, likewise, in this appearance looked eastward toward Asia,

whither the apostle was to write. A great voice, as of a trumpet

-Which was peculiarly proper to proclaim the coming of the great

King, and his victory over all his enemies.

Verse 11. Saying, What thou seest-And hearest. He both saw and

heard. This command extends to the whole book. All the books

of the New Testament were written by the will of God; but none

were so expressly commanded to be written. In a book-So all the

Revelation is but one book: nor did the letter to the angel of

each church belong to him or his church only; but the whole book

was sent to them all. To the churches-Hereafter named; and

through them to all churches, in all ages and nations. To

Ephesus-Mr. Thomas Smith, who in the year 1671 travelled through

all these cities, observes, that from Ephesus to Smyrna is

forty-six English miles; from Smyrna to Pergamos, sixty-four;

from Pergamos to Thyatira, forty-eight; from Thyatira to Sardis,

thirty-three; from Sardis to Philadelphia, twenty-seven; from

Philadelphia to Laodicea, about forty-two miles.

Verses 12, 13. And I turned to see the voice-That is, to see

him whose voice it was. And being turned, I saw-It seems, the

vision presented itself gradually. First he heard a voice;

and, upon looking behind, he saw the golden candlesticks, and

then, in the midst of the candlesticks, which were placed in a

circle, he saw one like a son of man-That is, in an human form.

As a man likewise our Lord doubtless appears in heaven: though

not exactly in this symbolical manner, wherein he presents

himself as the head of his church. He next observed that our

Lord was clothed with a garment down to the foot, and girt with

a golden girdle-Such the Jewish high priests wore. But both of

them are here marks of royal dignity likewise. Girt about at

the breast-he that is on a journey girds his loins. Girding the

breast was an emblem of solemn rest. It seems that the apostle

having seen all this, looked up to behold the face of our Lord:

but was beat back by the appearance of his flaming eyes, which

occasioned his more particularly observing his feet. Receiving

strength to raise his eyes again, he saw the stars in his right

hand, and the sword coming out of his mouth: but upon beholding

the brightness of his glorious countenance, which probably was

much increased since the first glance the apostle had of it, he

"fell at his feet as dead." During the time that St. John was

discovering these several particulars, our Lord seems to have

been speaking. And doubtless even his voice, at the very first,

bespoke the God: though not so insupportably as his glorious

appearance.

Verses 12, 13. And I turned to see the voice-That is, to see

him whose voice it was. And being turned, I saw-It seems, the

vision presented itself gradually. First he heard a voice;

and, upon looking behind, he saw the golden candlesticks, and

then, in the midst of the candlesticks, which were placed in a

circle, he saw one like a son of man-That is, in an human form.

As a man likewise our Lord doubtless appears in heaven: though

not exactly in this symbolical manner, wherein he presents

himself as the head of his church. He next observed that our

Lord was clothed with a garment down to the foot, and girt with

a golden girdle-Such the Jewish high priests wore. But both of

them are here marks of royal dignity likewise. Girt about at

the breast-he that is on a journey girds his loins. Girding the

breast was an emblem of solemn rest. It seems that the apostle

having seen all this, looked up to behold the face of our Lord:

but was beat back by the appearance of his flaming eyes, which

occasioned his more particularly observing his feet. Receiving

strength to raise his eyes again, he saw the stars in his right

hand, and the sword coming out of his mouth: but upon beholding

the brightness of his glorious countenance, which probably was

much increased since the first glance the apostle had of it, he

"fell at his feet as dead." During the time that St. John was

discovering these several particulars, our Lord seems to have

been speaking. And doubtless even his voice, at the very first,

bespoke the God: though not so insupportably as his glorious

appearance.

Verse 14. His head and his hair-That is, the hair of his head,

not his whole head. Were white as white wool-Like the Ancient

of Days, represented in Daniel's vision, # Dan 7:9. Wool is

commonly supposed to be an emblem of eternity. As snow

-Betokening his spotless purity. And his eyes as a flame of

fire-Piercing through all things; a token of his omniscience.

Verse 15. And his feet like fine brass-Denoting his stability

and strength. As if they burned in a furnace-As if having been

melted and refined, they were still red hot. And his voice-To

the comfort of his friends, and the terror of his enemies. As

the voice of many waters-Roaring aloud, and bearing down all

before them.

Verse 16. And he had in his right hand seven stars-In token of

his favour and powerful protection. And out of his mouth went

a sharp two-edged sword-Signifying his justice and righteous

anger, continually pointed against his enemies as a sword;

sharp, to stab; two-edged, to hew. And his countenance was as

the sun shineth in his strength-Without any mist or cloud.

Verse 17. And I fell at his feet as dead-Human nature not being

able to sustain so glorious an appearance. Thus was he prepared

(like Daniel of old, whom he peculiarly resembles) for receiving

so weighty a prophecy. A great sinking of nature usually

precedes a large communication of heavenly things. St. John,

before our Lord suffered, was so intimate with him, as to lean

on his breast, to lie in his bosom. Yet now, near seventy years

after, the aged apostle is by one glance struck to the ground.

What a glory must this be! Ye sinners, be afraid cleanse your

hands: purify your hearts. Ye saints, be humble, prepare:

rejoice.

But rejoice unto him with reverence: an increase of reverence

towards this awful majesty can be no prejudice to your faith.

Let all petulancy, with all vain curiosity, be far away, while

you are thinking or reading of these things. And he laid his

right hand upon me-The same wherein he held the seven stars.

What did St. John then feel in himself? Saying, Fear not-His

look terrifies, his speech strengthens. He does not call John

by his name, (as the angels did Zechariah and others,) but

speaks as his well known master. What follows is also spoken

to strengthen and encourage him. I am-When in his state of

humiliation he spoke of his glory, he frequently spoke in the

third person, as # Matt 26:64. But he now speaks of his own

glory, without any veil, in plain and direct terms. The first

and the last-That is, the one, eternal God, who is from

everlasting to everlasting, # Isaiah 41:4.

Verse 18. And he that liveth-Another peculiar title of God.

And I have the keys of death and of hades-That is, the

invisible world. In the intermediate state, the body abides

in death, the soul in hades. Christ hath the keys of, that

is, the power over, both; killing or quickening of the body,

and disposing of the soul, as it pleaseth him. He gave St.

Peter the keys of the kingdom of heaven; but not the keys of

death or of hades. How comes then his supposed successor at

Rome by the keys of purgatory?

From the preceding description, mostly, are taken the titles

given to Christ in the following letters, particularly the

four first.

Verse 19. Write the things which thou hast seen-This day: which

accordingly are written, # Rev 1:11-18.

And which are-The instructions relating to the present state

of the seven churches. These are written, # Rev 1:20-Rev 3:22.

And which shall be hereafter-To the end of the world; written,

# Rev 4:1, &c.

Verse 20. Write first the mystery-The mysterious meaning of

the seven stars-St. John knew better than we do, in how many

respects these stars were a proper emblem of those angels: how

nearly they resembled each other, and how far they differed in

magnitude, brightness, aa& other circumstances. The seven stars

are angels of the seven churches-Mentioned in the eleventh verse.

# Rev 1:11 In each church there was one pastor or ruling

minister, to whom all the rest were subordinate. This pastor,

bishop, or overseer, had the peculiar care over that flock:

on him the prosperity of that congregation in a great measure

depended, and he was to answer for all those souls at the judgment

seat of Christ. And the seven candlesticks are seven churches

-How significant an emblem is this! For a candlestick, though of

gold, has no light of itself; neither has any church, or child of

man. But they receive from Christ the light of truth, holiness,

comfort, that it may shine to all around them. As soon as this

was spoken St. John wrote it down, even all that is contained in

this first chapter. Afterwards what was contained in the second

and third chapters was dictated to him in like manner.

CHAP. II. Of the following letters to the angels of the seven

churches it may be necessary to speak first in general, and

then particularly.

In general we may observe, when the Israelites were to receive

the law at Mount Sinai, they were first to be purified; and when

the kingdom of God was at hand, John the Baptist prepared men for

it by repentance. In like manner we are prepared by these

letters for the worthy reception of this glorious revelation. By

following the directions given herein, by expelling incorrigibly

wicked men, and putting away all wickedness, those churches were

prepared to receive this precious depositum. And whoever in any

age would profitably read or hear it, must observe the same

admonitions.

These letters are a kind of sevenfold preface to the book.

Christ now appears in the form of a man, (not yet under

the emblem of a lamb,) and speaks mostly in proper, not in

figurative, words. It is not till # Rev 4:1, that St. John

enters upon that grand vision which takes up the residue of

the book.

There is in each of these letters,

1. A command to write to the angel of the church;

2. A glorious title of Christ;

3. An address to the angel of that church, containing

A testimony of his mixed, or good, or bad state;

An exhortation to repentance or steadfastness;

A declaration of what will be; generally, of the Lord's coming;

4. A promise to him that overcometh, together with the exhortation,

"He that hath an ear to hear, let him hear"

The address in each letter is expressed in plain words, the

promise, in figurative. In the address our Lord speaks to the

angel of each church which then was, and to the members thereof

directly; whereas in the promise he speaks of all that should

overcome, in whatever church or age, and deals out to them one

of the precious promises, (by way of anticipation,) from the

last chapters of the book.

Verse 1. Write-So Christ dictated to him every word. These

things saith he who holdeth the seven stars in his right hand

-Such is his mighty power! Such his favour to them and care

over them, that they may indeed shine as stars, both by purity

of doctrine and holiness of life! Who walketh-According to his

promise, "I am with you always, even to the end of the world."

In the midst of the golden candlesticks-Beholding all their

works and thoughts, and ready to "remove the candlestick out of

its place," if any, being warned, will not repent. Perhaps here

is likewise an allusion to the office of the priests in dressing

the lamps, which was to keep them always burning before the Lord.

Verse 2. I know-Jesus knows all the good and all the evil,

which his servants and his enemies suffer and do. Weighty word,

"I know," how dreadful will it one day sound to the wicked, how

sweet to the righteous! The churches and their angels must

have been astonished, to find their several states so exactly

described, even in the absence of the apostle, and could not but

acknowledge the all-seeing eye of Christ and of his Spirit.

With regard to us, to every one of us also he saith, "I know thy

works." Happy is he that conceives less good of himself, than

Christ knows concerning him. And thy labour-After the general,

three particulars are named, and then more largely described in

an inverted order,

1. Thy labour 6. Thou hast borne for my name's sake and

hast not fainted.

2. Thy patience: 5. Thou hast patience:

3. Thou canst not 4. Thou hast tried those who say they are

bear evil men: apostles and are not, and hast found

them liars.

And thy patience-Notwithstanding which thou canst not bear that

incorrigibly wicked men should remain in the flock of Christ.

And thou hast tried those who say they are apostles, and are

not-For the Lord hath not sent them.

Verse 4. But I have against thee, that thou hast left thy first

love-That love for which all that church was so eminent when

St. Paul wrote his epistle to them. He need not have left this.

He might have retained it entire to the end. And he did retain

it in part, or there could not have remained so much of what was

commendable in him. But he had not kept, as he might have done,

the first tender love in its vigour and warmth.

Reader, hast thou?

5. It is not possible for any to recover the first love, but by

taking these three steps, 1. Remember: 2. Repent: 3. Do the

first works. Remember from whence thou art fallen-From what

degree of faith, love, holiness, though perhaps insensibly.

And repent-Which in the very lowest sense implies a deep and

lively conviction of thy fall. Of the seven angels, two, at

Ephesus and at Pergamos, were in a mixed state; two, at Sardis

and at Laodicea, were greatly corrupted: all these are exhorted

to repent; as are the followers of Jezebel at Thyatira: two, at

Smyrna and Philadelphia, were in a flourishing state, and are

therefore only exhorted to steadfastness.

There can be no state, either of any pastor, church, or single

person, which has not here suitable instructions. All, whether

ministers or hearers, together with their secret or open

enemies, in all places and all ages, may draw hence necessary

self-knowledge, reproof, commendation, warning, or confirmation.

Whether any be as dead as the angel at Sardis, or as much alive

as the angel at Philadelphia, this book is sent to him, and the

Lord Jesus hath something to say to him therein. For the seven

churches with their angels represent the whole Christian church,

dispersed throughout the whole world, as it subsists, not, as

some have imagined, in one age after another, but in every age.

This is a point of deep importance, and always necessary to be

remembered: that these seven churches are, as it were, a sample

of the whole church of Christ, as it was then, as it is now, and

as it will be in all ages. Do the first works-Outwardly and

inwardly, or thou canst never regain the first love. But if

not-By this word is the warning sharpened to those five churches

which are called to repent; for if Ephesus was threatened, how

much more shall Sardis and Laodicea be afraid! And according as

they obey the call or not, there is a promise or a threatening,

# Rev 2:5,16,22; # Rev 3:3,20. But even in the threatening the

promise is implied, in case of true repentance. I come to thee,

and will remove thy candlestick out of its place-I will remove,

unless thou repent, the flock now under thy care to another

place, where they shall be better taken care of. But from the

flourishing state of the church of Ephesus after this, there is

reason to believe he did repent.

Verse 6. But thou hast this-Divine grace seeks whatever may help

him that is fallen to recover his standing. That thou hatest the

works of the Nicolaitans-Probably so called from Nicolas, one of

the seven deacons, # Acts 6:5. Their doctrines and lives were

equally corrupt. They allowed the most abominable lewdness and

adulteries, as well as sacrificing to idols; all which they

placed among things indifferent, and pleaded for as branches of

Christian liberty.

7. He that hath an ear, let him hear-Every man, whoever can hear

at all, ought carefully to hear this. What the Spirit saith-In

these great and precious promises. To the churches-And in them

to every one that overcometh; that goeth on from faith and by faith

to full victory over the world, and the flesh, and the devil.

In these seven letters twelve promises are contained, which are

an extract of all the promises of God. Some of them are not

expressly mentioned again in this book, as "the hidden manna,"

the inscription of "the name of the new Jerusalem," the

"sitting upon the throne." Some resemble what is afterwards

mentioned, as "the hidden name," # Rev 19:12; "the ruling the

nations," # Rev 19:15; "the morning star," # Rev 22:16.

And some are expressly mentioned, as "the tree of life,"

# Rev 22:2; freedom from "the second death," # Rev 20:6; the

name in "the book of life," # Rev 20:12; 21:27; the remaining

"in the temple of God," # Rev 7:15; the inscription of "the name

of God and of the Lamb," # Rev 14:1; 22:4. In these promises

sometimes the enjoyment of the highest goods, sometimes

deliverance from the greatest evils, is mentioned. And each

implies the other, so that where either part is expressed, the

whole is to be understood. That part is expressed which has most

resemblance to the virtues or works of him that was spoken to in

the letter preceding. To eat of the tree of life-The first

thing promised in these letters is the last and highest in the

accomplishment, # Rev 22:2,14,19.

The tree of life and the water of life go together,

# Rev 22:1,2; both implying the living with God eternally.

In the paradise of my God-The word paradise means a garden

of pleasure. In the earthly paradise there was one tree of life:

there are no other trees in the paradise of God.

Verse 8. These things saith the first and the last, who was dead

and is alive-How directly does this description tend to confirm

him against the fear of death! verses 10, 11. # Rev 2:10,11

Even with the comfort wherewith St. John himself was comforted,

# Rev 1:17,18, shall the angel of this church be comforted.

Verse 9. I know thy affliction and poverty-A poor prerogative in

the eyes of the world! The angel at Philadelphia likewise had

in their sight but "a little strength." And yet these two were

the most honourable of all in the eyes of the Lord. But thou art

rich-In faith and love, of more value than all the kingdoms of

the earth. Who say they are Jews-God's own people. And are not

-They are not Jews inwardly, not circumcised in heart. But a

synagogue of Satan-Who, like them, was a liar and a murderer

from the beginning.

Verse 10. The first and last words of this verse are particularly

directed to the minister; whence we may gather, that his

suffering and the affliction of the church were at the same time,

and of the same continuance. Fear none of those things which

thou art about to suffer-Probably by means of the false Jews.

Behold-This intimates the nearness of the affliction. Perhaps

the ten days began on the very day that the Revelation was read

at Smyrna, or at least very soon after. The devil-Who sets all

persecutors to work; and these more particularly. Is about to

cast some of you-Christians at Smyrna; where, in the first ages,

the blood of many martyrs was shed. Into prison, that ye may be

tried-To your unspeakable advantage,

# 1Pet 4:12,14.

And ye shall have affliction-Either in your own persons, or by

sympathizing with your brethren. Ten days-(Literally taken)

in the end of Domitian's persecution, which was stopped by the

edict of the emperor Nerva. Be thou faithful-Our Lord does not

say, "till I come," as in the other letters, but unto death

-Signifying that the angel of this church should quickly after

seal his testimony with his blood; fifty years before the

martyrdom of Polycarp, for whom some have mistaken him.

And I will give thee the crown of life-The peculiar reward

of them who are faithful unto death.

Verse 11. The second death-The lake of fire, the portion of

the fearful, who do not overcome, # Rev 21:8.

Verse 12. The sword-With which I will cut off the impenitent,

verse 16. # Rev 2:16

Verse 13. Where the throne of Satan is-Pergamos was above

measure given to idolatry: so Satan had his throne and full

residence there. Thou holdest fast my name-Openly and resolutely

confessing me before men. Even in the days wherein Antipas

-Martyred under Domitian. Was my faithful witness-Happy is he

to whom Jesus, the faithful and true witness, giveth such a

testimony!

Verse 14, But thou hast there-Whom thou oughtest to have

immediately cast out from the flock. Them that hold the

doctrine of Balaam-Doctrine nearly resembling his. Who

taught Balak-And the rest of the Moabites. To cast a

stumblingblock before the sons of Israel-They are generally

termed, the children, but here, the sons, of Israel, in

opposition to the daughters of Moab, by whom Balaam enticed

them to fornication and idolatry. To eat things sacrificed

to idols-Which, in so idolatrous a city as Pergamos, was in

the highest degree hurtful to Christianity. And to commit

fornication-Which was constantly joined with the idol-worship

of the heathens.

Verse 15. In like manner thou also-As well as the angel

at Ephesus. Hast them that hold the doctrine of the

Nicolaitans-And thou sufferest them to remain in the flock.

Verse 16. If not, I come to thee-who wilt not wholly escape

when I punish them. And will fight with them-Not with the

Nicolaitans, who are mentioned only by the by, but the

followers of Balaam. With the sword of my mouth-With my just

and fierce displeasure. Balaam himself was first withstood by

the angel of the Lord with "his sword drawn," # Num 22:23,

and afterwards "slain with the sword," # Num 31:8.

Verse 17. To him that overcometh-And eateth not of those

sacrifices. Will I give of the hidden manna-Described, John vi.

The new name answers to this: it is now "hid with Christ in

God." The Jewish manna was kept in the ancient ark of the

covenant. The heavenly ark of the covenant appears under the

trumpet of the seventh angel, # Rev 11:19, where also the hidden

manna is mentioned again. It seems properly to mean, the full,

glorious, everlasting fruition of God. And I will give him a

white stone-The ancients, on many occasions, gave their votes

in judgment by small stones; by black, they condemned; by white

ones they acquitted. Sometimes also they wrote on small smooth

stones. Here may be an allusion to both. And a new name-So

Jacob, after his victory, gained the new name of Israel.

Wouldest thou know what thy new name will be? The way to this

is plain,-overcome. Till then all thy inquiries are vain.

Thou wilt then read it on the white stone.

Verse 18. And to the angel of the church at Thyatira-Where the

faithful were but a little flock. These things saith the Son

of God-See how great he is, who appeared "like a son of man!"

# Rev 1:13.

Who hath eyes as a flame of fire-"Searching the reins and the

heart," verse 23. # Rev 2:23

And feet like fine brass-Denoting his immense strength. Job

comprises both these, his wisdom to discern whatever is amiss,

and his power to avenge it, in one sentence, # Job 42:2,

"No thought is hidden from him, and he can do all things."

Verse 19. I know thy love-How different a character is this from

that of the angel of the church at Ephesus! The latter could

not bear the wicked, and hated the works of the Nicolaitans; but

had left his first love and first works. The former retained

his first love, and had more and more works, but did bear the

wicked, did not withstand them with becoming vehemence. Mixed

characters both; yet the latter, not the former, is reproved for

his fall, and commanded to repent. And faith, and thy service,

and patience-Love is shown, exercised, and improved by serving

God and our neighbour; so is faith by patience and good works.

Verse 20. But thou sufferest that woman Jezebel-who ought not

to teach at all, # 1Tim 2:12.

To teach and seduce my servants-At Pergamos were many followers

of Balaam; at Thyatira, one grand deceiver. Many of the ancients

have delivered, that this was the wife of the pastor himself.

Jezebel of old led the people of God to open idolatry. This

Jezebel, fitly called by her name, from the resemblance between

their works, led them to partake in the idolatry of the heathens.

This she seems to have done by first enticing them to fornication,

just as Balaam did: whereas at Pergamos they were first enticed

to idolatry, and afterwards to fornication.

Verse 21. And I gave her time to repent-So great is the power of

Christ! But she will not repent-So, though repentance is the

gift of God, man may refuse it; God will not compel.

Verse 22. I will cast her into a bed-into great affliction-and

them that commit either carnal or spiritual adultery with her,

unless they repent-She had her time before. Of her works-Those

to which she had enticed their and which she had committed with

them.

It is observable, the angel of the church at Thyatira was only

blamed for suffering her. This fault ceased when God took

vengeance on her. Therefore he is not expressly exhorted to

repent, though it is implied.

Verse 23. And I will kill her children-Those which she hath

borne in adultery, and them whom she hath seduced. With

death-This expression denotes death by the plague, or by

some manifest stroke of God's hand. Probably the remarkable

vengeance taken on her children was the token of the certainty

of all the rest. And all the churches-To which thou now

writest. Shall know that I search the reins-The desires.

And hearts-Thoughts.

Verse 24. But I say to you who do not hold this doctrine-Of

Jezebel. Who have not known the depths of Satan-O happy

ignorance! As they speak-That were continually boasting of the

deep things which they taught. Our Lord owns they were deep,

even deep as hell: for they were the very depths of Satan.

Were these the same of which Martin Luther speaks? It is well

if there are not some of his countrymen now in England who know

them too well! I will lay upon you no other burden-Than that

you have already suffered from Jezebel and her adherents.

Verse 25. What ye-Both the angel and the church have.

Verse 26. By works-Those which I have commanded. To him will

I give power over the nations-That is, I will give him to share

with me in that glorious victory which the Father hath promised

me over all the nations who as yet resist me, # Psalm 2:8,9.

Verse 27. And he shall rule them-That is, shall share with me

when I do this. With a rod of iron-With irresistible power,

employed on those only who will not otherwise submit; who will

hereby be dashed in pieces-Totally conquered.

Verse 28. I will give him the morning star-Thou, O Jesus, art

the morning star! O give thyself to me! Then will I desire no

sun, only thee, who art the sun also. He whom this star

enlightens has always morning and no evening. The duties and

promises here answer each other; the valiant conqueror has power

over the stubborn nations. And he that, after having conquered

his enemies, keeps the works of Christ to the end, shall have

the morning star,-an unspeakable brightness and peaceable

dominion in him.

Verse 1. The seven spirits of God-The Holy Spirit, from whom

alone all spiritual life and strength proceed. And the seven

stars-which are subordinate to him. Thou hast a name that

thou livest-A fair reputation, a goodly outside appearance.

But that Spirit seeth through all things, and every empty

appearance vanishes before him.

Verse 2. The things which remain-In thy soul; knowledge of the

truth, good desires, and convictions. Which were ready to die

-Wherever pride, indolence, or levity revives, all the fruits

of the Spirit are ready to die.

Verse 3. Remember how-Humbly, zealously, seriously. Thou

didst receive the grace of God once, and hear-His word. And

hold fast-The grace thou hast received. And repent-According

to the word thou hast heard.

Verse 4. Yet thou hast a few names-That is, persons. But

though few, they had not separated themselves from the rest;

otherwise, the angel of Sardis would not have had them. Yet

it was no virtue of his, that they were unspotted; whereas

it was his fault that they were but few. Who have not defiled

their garments-Either by spotting themselves, or by partaking

of other men's sins. They shall walk with me in white-in joy;

in perfect holiness; in glory. They are worthy-A few good among

many bad are doubly acceptable to God. O how much happier is

this worthiness than that mentioned, # Rev 16:6.

Verse 5. He shall be clothed in white raiment-The colour of

victory, joy, and triumph. And I will not blot his name out

of the book of life-Like that of the angel of the church at

Sardis: but he shall live for ever. I will confess his name-As

one of my faithful servants and soldiers.

Verse 7. The holy one, the true one-Two great and glorious names

He that hath the key of David-A master of a family, or a prince,

has one or more keys, wherewith he can open and shut all the

doors of his house or palace. So had David a key, a token of

right and sovereignty, which was afterward adjudged to Eliakim,

# Isaiah 22:22. Much more has Christ, the Son of David, the

key of the spiritual city of David, the New Jerusalem; the

supreme right, power, and authority, as in his own house.

He openeth this to all that overcome, and none shutteth: he

shutteth it against all the fearful, and none openeth. Likewise

when he openeth a door on earth for his works or his servants,

none can shut; and when he shutteth against whatever would hurt

or defile, none can open.

Verse 8. I have given before thee an opened door-To enter into

the joy of thy Lord; and, meantime, to go on unhindered in every

good work. Thou hast a little strength-But little outward human

strength; a little, poor, mean, despicable company. Yet thou

hast kept my word-Both in judgment and practice.

Verse 9. Behold, I-who have all power; and they must then

comply. I will make them come and bow down before thy feet-Pay

thee the lowest homage. And know-At length, that all depends

on my love, and that thou hast a place therein. O how often

does the judgment of the people turn quite round, when the

Lord looketh upon them! # Job 42:7, &c.

Verse 10. Because thou hast kept the word of my patience-The

word of Christ is indeed a word of patience. I also will keep

thee-O happy exemption from that spreading calamity! From the

hour of temptation-So that thou shalt not enter into temptation;

but it shall pass over thee. The hour denotes the short time of

its continuance; that is, at any one place. At every one it was

very sharp, though short; wherein the great tempter was not

idle, # Rev 2:10.

Which hour shall come upon the whole earth-The whole Roman empire.

It went over the Christians, and over the Jews and heathens;

though in a very different manner. This was the time of the

persecution under the seemingly virtuous emperor Trajan. The

two preceding persecutions were under those monsters, Nero

and Domitian; but Trajan was so admired for his goodness, and

his persecution was of such a nature, that it was a temptation

indeed, and did throughly try them that dwelt upon the earth.

Verse 11. Thy crown-Which is ready for thee, if thou endure

to the end.

Verse 12. I will make him a pillar in the temple of my God-I

will fix him as beautiful, as useful, and as immovable as a

pillar in the church of God. And he shall go out no more-But

shall be holy and happy for ever. And I will write upon him

the name of my God-So that the nature and image of God shall

appear visibly upon him. And the name of the city of my God

-Giving him a title to dwell in the New Jerusalem. And my

new name-A share in that joy which I entered into, after

overcoming all my enemies.

Verse 14. To the angel of the church at Laodicea-For these

St. Paul had had a great concern, # Col 2:1.

These things saith the Amen-That is, the True One, the God of

truth. The beginning-The Author, Prince, and Ruler. Of the

creation of God-Of all creatures; the beginning, or Author, by

whom God made them all.

Verse 15. I know thy works-Thy disposition and behaviour,

though thou knowest it not thyself. That thou art neither

cold-An utter stranger to the things of God, having no care

or thought about them. Nor hot-As boiling water: so ought we

to be penetrated and heated by the fire of love. O that thou

wert-This wish of our Lord plainly implies that he does not

work on us irresistibly, as the fire does on the water which

it heats. Cold or hot-Even if thou wert cold, without any

thought or profession of religion, there would be more hope

of thy recovery.

Verse 16. So because thou art lukewarm-The effect of lukewarm

water is well known. I am about to spue thee out of my mouth

-I will utterly cast thee from me; that is, unless thou repent.

Verse 17. Because thou sayest-Therefore "I counsel thee," &c.

I am rich-In gifts and grace, as well as worldly goods. And

knowest not that thou art-In God's account, wretched and pitiable.

Verse 18. I counsel thee-who art poor, and blind, and naked.

To buy of me-Without money or price. Gold purified in the

fire-True, living faith, which is purified in the furnace of

affliction. And white raiment-True holiness. And eyesalve

-Spiritual illumination; the "unction of the Holy One," which

teacheth all things.

Verse 19. Whomsoever I love-Even thee, thou poor Laodicean!

O how much has his unwearied love to do! I rebuke-For what

is past. And chasten-That they may amend for the time to come.

Verse 20. I stand at the door, and knock-Even at this instant;

while he is speaking this word. If any man open-Willingly

receive me. I will sup with him-Refreshing him with my graces

and gifts, and delighting myself in what I have given. And he

with me-In life everlasting.

Verse 21. I will give him to sit with me on my throne-In

unspeakable happiness and glory. Elsewhere, heaven itself

is termed the throne of God: but this throne is in heaven.

Verse 22. He that hath an ear, let him hear, &c.-This stands

in the three former letters before the promise; in the four

latter, after it; clearly dividing the seven into two parts;

the first containing three, the last, four letters. The titles

given our Lord in the three former letters peculiarly respect

his power after his resurrection and ascension, particularly

over his church; those in the four latter, his divine glory,

and unity with the Father and the Holy Spirit. Again, this

word being placed before the promises in the three former

letters, excludes the false apostles at Ephesus, the false

Jews at Smyrna, and the partakers with the heathens at Pergamos,

from having any share therein. In the four latter, being placed

after them, it leaves the promises immediately joined with

Christ's address to the angel of the church, to show that the

fulfilling of these was near; whereas the others reach beyond

the end of the world. It should be observed, that the

overcoming, or victory, (to which alone these peculiar promises

are annexed,) is not the ordinary victory obtained by every

believer; but a special victory over great and peculiar

temptations, by those that are strong in faith.

CHAP. IV We are now entering upon the main prophecy. The whole

Revelation may be divided thus:-

The first, second, and third chapters contain the introduction;

The fourth and fifth, the proposition;

The sixth, seventh, eighth, and ninth describe things which are

already fulfilled;

The tenth to the fourteenth, things which are now fulfilling;

The fifteenth to the nineteenth, things which will be fulfilled

shortly;

The twentieth, twenty-first, and twenty-second, things at a

greater distance.

Verse 1. After these things-As if he had said, After I had

written these letters from the mouth of the Lord. By the

particle and, the several parts of this prophecy are usually

connected: by the expression, after these things, they are

distinguished from each other, # Rev 7:9; 19:1. By that

expression, and after these things, they are distinguished, and

yet connected, # Rev 7:1; 15:5; 18:1. St. John always saw

and heard, and then immediately wrote down one part after

another: and one part is constantly divided from another by some

one of these expressions. I saw-Here begins the relation of the

main vision, which is connected throughout; as it appears from

"the throne, and him that sitteth thereon;" "the Lamb;" (who

hitherto has appeared in the form of a man;) " the four living

creatures;" and " the four and twenty elders," represented from

this place to the end. From this place, it is absolutely

necessary to keep in mind the genuine order of the texts, as it

stands in the preceding table. A door opened in heaven-Several

of these openings are successively mentioned. Here a door is

opened; afterward, "the temple of God in heaven,"

# Rev 11:19; 15:5; and, at last, "heaven" itself, 19:11. By

each of these St. John gains a new and more extended prospect.

And the first voice which I had heard-Namely, that of Christ:

afterward, he heard the voices of many others. Said, Come up

hither-Not in body, but in spirit; which was immediately done.

Verse 2. And immediately I was in the spirit-Even in an higher

degree than before, # Rev 1:10.

And, behold, a throne was set in heaven-St. John is to write

"things which shall be;" and, in order thereto, he is here shown,

after an heavenly manner, how whatever "shall be," whether good

or bad, flows out of invisible fountains; and how, after it is

done on the visible theatre of the world and the church, it flows

back again into the invisible world, as its proper and final scope.

Here commentators divide: some proceed theologically; others,

historically; whereas the right way is, to join both together.

The court of heaven is here laid open; and the throne of God is,

as it were, the centre from which everything in the visible world

goes forth, and to which everything returns. Here, also, the

kingdom of Satan is disclosed; and hence we may extract the most

important things out of the most comprehensive and, at the same

time, most secret history of the kingdom of hell and heaven.

But herein we must be content to know only what is expressly

revealed in this book. This describes, not barely what good or

evil is successively transacted on earth, but how each springs

from the kingdom of light or darkness, and continually tends to

the source whence it sprung: So that no man can explain all that

is contained therein, from the history of the church militant

only.

And yet the histories of past ages have their use, as this book

is properly prophetical. The more, therefore, we observe the

accomplishment of it, so much the more may we praise God, in his

truth, wisdom, justice, and almighty power, and learn to suit

ourselves to the time, according to the remarkable directions

contained in the prophecy. And one sat on the throne-As a

king, governor, and judge. Here is described God, the Almighty,

the Father of heaven, in his majesty, glory, and dominion.

Verse 3. And he that sat was in appearance-Shone with a visible

lustre, like that of sparkling precious stones, such as those

which were of old on the high priest's breastplate, and those

placed as the foundations of the new Jerusalem, # Rev 21:19,20.

If there is anything emblematical in the colours of these stones,

possibly the jasper, which is transparent and of a glittering

white, with an intermixture of beautiful colours, may be a symbol

of God's purity, with various other perfections, which shine in

all his dispensations. The sardine stone, of a blood-red colour,

may be an emblem of his justice, and the vengeance he was about

to execute on his enemies. An emerald, being green, may betoken

favour to the good; a rainbow, the everlasting covenant.

See # Gen 9:9.

And this being round about the whole breadth of the throne,

fixed the distance of those who stood or sat round it.

Verse 4. And round about the throne-In a circle, are four and

twenty thrones, and on the thrones four and twenty elders-The

most holy of all the former ages, # Isa 24:23; # Heb 12:1;

representing the whole body of the saints. Sitting-In general;

but falling down when they worship. Clothed in white raiment

-This and their golden crowns show, that they had already

finished their course and taken their place among the citizens

of heaven. They are never termed souls, and hence it is

probable that they had glorified bodies already.

Compare # Matt 27:52.

Verse 5. And out of the throne go forth lightnings-Which affect

the sight. Voices-Which affect the hearing. Thunderings-Which

cause the whole body to tremble. Weak men account all this

terrible; but to the inhabitants of heaven it is a mere source

of joy and pleasure, mixed with reverence to the Divine Majesty.

Even to the saints on earth these convey light and protection;

but to their enemies, terror and destruction.

Verse 6. And before the throne is a sea as of glass, like crystal

-Wide and deep, pure and clear, transparent and still. Both the

"seven lamps of fire" and this sea are before the throne; and

both may mean "the seven spirits of God," the Holy Ghost; whose

powers and operations are frequently represented both under the

emblem of fire and of water. We read again, # Rev 15:2, of

"a sea as of glass," where there is no mention of "the seven

lamps of fire;" but, on the contrary, the sea itself is "mingled

with fire." We read also, # Rev 22:1, of "a stream of water

of life, clear as crystal." Now, the sea which is before the

throne, and the stream which goes out of the throne, may both

mean the same; namely, the Spirit of God. And in the midst of

the throne-With respect to its height. Round about the throne

-That is, toward the four quarters, east, west, north, and south.

Were four living creatures-Not beasts, no more than birds. These

seem to be taken from the cherubim in the visions of Isaiah and

Ezekiel, and in the holy of holies. They are doubtless some

of the principal powers of heaven; but of what order, it is not

easy to determine. It is very probable that the twenty-four

elders may represent the Jewish church: their harps seem to

intimate their having belonged to the ancient tabernacle service,

where they were wont to be used. If so, the living creatures

may represent the Christian church. Their number, also, is

symbolical of universality, and agrees with the dispensation

of the gospel, which extended to all nations under heaven. And

the "new song" which they all sing, saying, "Thou hast redeemed

us out of every kindred, and tongue, and people, and nation,"

# Rev 5:9, could not possibly suit the Jewish without the

Christian church. The first living creature was like a lion-To

signify undaunted courage. The second, like a calf-Or ox,

# Ezek 1:10, to signify unwearied patience.

The third, with the face of a man-To signify prudence and

compassion. The fourth, like an eagle-To signify activity and

vigour. Full of eyes-To betoken wisdom and knowledge.

Before-To see the face of him that sitteth on the throne.

And behind-To see what is done among the creatures.

Verse 7. And the first-Just such were the four cherubim in

Ezekiel, who supported the moving throne of God; whereas each

of those that overshadowed the mercy-seat in the holy of holies

had all these four faces: whence a late great man supposes them

to have been emblematic of the Trinity, and the incarnation of

the second Person. A flying eagle-That is, with wings expanded.

Verse 8. Each of them hath six wings-As had each of the seraphim

in Isaiah's vision. "Two covered his face," in token of humility

and reverence: "two his feet," perhaps in token of readiness and

diligence for executing divine commissions. Round about and

within they are full of eyes. Round about-To see everything

which is farther off from the throne than they are themselves.

And within-On the inner part of the circle which they make

with one another. First, they look from the centre to the

circumference, then from the circumference to the centre. And

they rest not-O happy unrest! Day and night-As we speak on

earth. But there is no night in heaven. And say, Holy, holy,

holy-Is the Three-One God.

There are two words in the original, very different from each

other; both which we translate holy. The one means properly

merciful; but the other, which occurs here, implies much more.

This holiness is the sum of all praise, which is given to the

almighty Creator, for all that he does and reveals concerning

himself, till the new song brings with it new matter of glory.

This word properly signifies separated, both in Hebrew and

other languages. And when God is termed holy, it denotes that

excellence which is altogether peculiar to himself; and the

glory flowing from all his attributes conjoined, shining forth

from all his works, and darkening all things besides itself,

whereby he is, and eternally remains, in an incomprehensible

manner separate and at a distance, not only from all that is

impure, but likewise from all that is created.

God is separate from all things. He is, and works from himself,

out of himself, in himself, through himself, for himself.

Therefore, he is the first and the last, the only one and the

Eternal, living and happy, endless and unchangeable, almighty,

omniscient, wise and true, just and faithful, gracious and

merciful.

Hence it is, that holy and holiness mean the same as God and

Godhead: and as we say of a king, "His Majesty;" so the

scripture says of God, "His Holiness," # Heb 12:10. The Holy

Spirit is the Spirit of God. When God is spoken of, he is often

named "the Holy One:" and as God swears by his name, so he does

also by his holiness; that is, by himself.

This holiness is often styled glory: often his holiness and

glory are celebrated together, # Lev 10:3; # Isa 6:3. For

holiness is covered glory, and glory is uncovered holiness.

The scripture speaks abundantly of the holiness and glory of the

Father, the Son, and the Holy Ghost. And hereby is the mystery

of the Holy Trinity eminently confirmed.

That is also termed holy which is consecrated to him, and for

that end separated from other things: and so is that wherein we

may be like God, or united to him.

In the hymn resembling this, recorded by Isaiah, # Isa 6:3,

is added, "The whole earth is full of his glory." But this is

deferred in the Revelation, till the glory of the Lord (his

enemies being destroyed) fills the earth.

Verses 9, 10. And when the living creatures give glory-the

elders fall down-That is, as often as the living creatures

give glory, immediately the elders fall down. The expression

implies, that they did so at the same instant, and that they

both did this frequently. The living creatures do not say

directly, "Holy, holy, holy art thou;" but only bend a little,

out of deep reverence, and say, "Holy, holy, holy is the Lord."

But the elders, when they are fallen down, may say, "Worthy art

thou, O Lord our God."

Verses 9, 10. And when the living creatures give glory-the

elders fall down-That is, as often as the living creatures

give glory, immediately the elders fall down. The expression

implies, that they did so at the same instant, and that they

both did this frequently. The living creatures do not say

directly, "Holy, holy, holy art thou;" but only bend a little,

out of deep reverence, and say, "Holy, holy, holy is the Lord."

But the elders, when they are fallen down, may say, "Worthy art

thou, O Lord our God."

Verse 11. Worthy art thou to receive-This he receives not only

when he is thus praised, but also when he destroys his enemies

and glorifies himself anew. The glory and the honour and the

power-Answering the thrice-holy of the living creatures, verse 9.

# Rev 4:9

For thou hast created all things-Creation is the ground of all

the works of God: therefore, for this, as well as for his other

works, will he be praised to all eternity. And through thy will

they were-They began to be. It is to the free, gracious and

powerfully-working will of Him who cannot possibly need anything

that all things owe their first existence. And are created-That

is, continue in being ever since they were created.

Verse 1. And I saw-This is a continuation of the same narrative.

In the right hand-The emblem of his all-ruling power. He held

it openly, in order to give it to him that was worthy. It is

scarce needful to observe, that there is not in heaven any real

book of parchment or paper or that Christ does not really stand

there, in the shape of a lion or of a lamb. Neither is there on

earth any monstrous beast with seven heads and ten horns. But

as there is upon earth something which, in its kind, answers

such a representation; so there are in heaven divine counsels

and transactions answerable to these figurative expressions.

All this was represented to St. John at Patmos, in one day, by

way of vision. But the accomplishment of it extends from that

time throughout all ages. Writings serve to inform us of

distant and of future things. And hence things which are yet to

come are figuratively said to be "written in God's book;" so

were at that time the contents of this weighty prophecy. But

the book was sealed. Now comes the opening and accomplishing

also of the great things that are, as it were, the letters of

it. A book written within and without -That is, no part of it

blank, full of matter. Sealed with seven seals-According to the

seven principal parts contained in it, one on the outside of

each. The usual books of the ancients were not like ours, but

were volumes or long pieces of parchment, rolled upon a long

stick, as we frequently roll silks. Such was this represented,

which was sealed with seven seals. Not as if the apostle saw

all the seals at once; for there were seven volumes wrapped up

one within another, each of which was sealed: so that upon

opening and unrolling the first, the second appeared to be

sealed up till that was opened, and so on to the seventh. The

book and its seals represent all power in heaven and earth given

to Christ. A copy of this book is contained in the following

chapters. By "the trumpets," contained under the seventh seal,

the kingdom of the world is shaken, that it may at length become

the kingdom of Christ. By "the vials," under the seventh

trumpet, the power of the beast, and whatsoever is connected

with it, is broken. This sum of all we should have continually

before our eyes: so the whole Revelation flows in its natural

order.

Verse 2. And I saw a strong angel-This proclamation to every

creature was too great for a man to make, and yet not becoming

the Lamb himself. It was therefore made by an angel, and one

of uncommon eminence.

Verse 3. And none-No creature; no, not Mary herself. In heaven,

or in earth, neither under the earth-That is, none in the

universe. For these are the three great regions into which the

whole creation is divided. Was able to open the book-To declare

the counsels of God. Nor to look thereon-So as to understand

any part of it.

Verse 4. And I wept much-A weeping which sprung from greatness

of mind. The tenderness of heart which he always had appeared

more clearly now he was out of his own power. The Revelation

was not written without tears; neither without tears will it be

understood. How far are they from the temper of St. John who

inquire after anything rather than the contents of this book!

yea, who applaud their own clemency if they excuse those that

do inquire into them!

Verse 5. And one of the elders-Probably one of those who rose

with Christ, and afterwards ascended into heaven. Perhaps one of

the patriarchs. Some think it was Jacob, from whose prophecy

the name of Lion is given him, # Gen 49:9.

The Lion of the tribe of Judah-The victorious prince who is, like

a lion, able to tear all his enemies in pieces. The root of

David-As God, the root and source of David's family,

# Isa 11:1,10.

Hath prevailed to open the book-Hath overcome all obstructions,

and obtained the honour to disclose the divine counsels.

Verse 6. And I saw-First, Christ in or on the midst of the

throne; secondly, the four living creatures making the inner

circle round him; and, thirdly, the four and twenty elders

making a larger circle round him and them. Standing-He lieth

no more; he no more falls on his face; the days of his weakness

and mourning are ended. He is now in a posture of readiness to

execute all his offices of prophet, priest, and king. As if he

had been slain-Doubtless with the prints of the wounds which he

once received. And because he was slain, he is worthy to open

the book, verse 9, # Rev 5:9 to the joy of his own people, and

the terror of his enemies. Having seven horns-As a king, the

emblem of perfect strength. And seven eyes-The emblem of perfect

knowledge and wisdom. By these he accomplishes what is contained

in the book, namely, by his almighty and all-wise Spirit. To

these seven horns and seven eyes answer the seven seals and the

sevenfold song of praise, verse 12. # Rev 5:12 In Zechariah,

likewise, iii. 9, iv. 10, # Zech 3:9, Zech 4:10 mention is made

of "the seven eyes of the Lord, which go forth over all the

earth." Which-Both the horns and the eyes. Are the seven

spirits of God sent forth into all the earth-For the effectual

working of the Spirit of God goes through the whole creation;

and that in the natural, as well as spiritual, world. For could

mere matter act or move? Could it gravitate or attract? Just

as much as it can think or speak.

Verse 7. And he came-Here was "Ask of me,"

# Psa 2:8, fulfilled in the most glorious manner.

And took-it is one state of exaltation that reaches from our

Lord's ascension to his coming in glory. Yet this state admits of

various degrees. At his ascension, "angels, and principalities,

and powers were subjected to him." Ten days after, he received

from the Father and sent the Holy Ghost. And now he took the

book out of the right hand of him that sat upon the throne-who

gave it him as a signal of his delivering to him all power in

heaven and earth. He received it, in token of his being both

able and willing to fulfil all that was written therein.

Verse 8. And when he took the book, the four living creatures

fell down-Now is homage done to the Lamb by every creature.

These, together with the elders, make the beginning; and

afterward, # Rev 5:14, the conclusion. They are together

surrounded with a multitude of angels, # Rev 5:11, and together

sing the new song, as they had before praised God together,

# Rev 4:8, &c.

Having every one-The elders, not the living creatures. An

harp-Which was one of the chief instruments used for thanksgiving

in the temple service: a fit emblem of the melody of their hearts.

And golden phials-Cups or censers. Full of incense, which are the

prayers of the saints-Not of the elders themselves, but of

the other saints still upon earth, whose prayers were thus

emblematically represented in heaven.

Verse 9. And they sing a new song-One which neither they nor

any other had sung before. Thou hast redeemed us-So the living

creatures also were of the number of the redeemed. This does

not so much refer to the act of redemption, which was long

before, as to the fruit of it; and so more directly to those who

had finished their course, "who were redeemed from the earth,"

# Rev 14:1,

out of every tribe, and tongue, and people, and nation-That is,

out of all mankind.

Verse 10. And hast made them-The redeemed. So they speak of

themselves also in the third person, out of deep self-abasement.

They shall reign over the earth-The new earth: herewith agree

the golden crowns of the elders. The reign of the saints in

general follows, under the trumpet of the seventh angel;

particularly after the first resurrection, as also in eternity,

# Rev 11:18;15:7;20:4;22:5;Dan 7:27;Psa 49:14.

Verse 11. And I saw-The many angels. And heard-The voice and

the number of them. Round about the elders-So forming the third

circle. It is remarkable, that men are represented through this

whole vision as nearer to God than any of the angels. And

the number of them was-At least two hundred millions, and two

millions over. And yet these were but a part of the holy

angels. Afterward, # Rev 7:11, St. John heard them all.

Verse 12. Worthy is the Lamb-The elders said,

# Rev 5:9, "Worthy art thou." They were more nearly allied to

him than the angels. To receive the power, &c.-This sevenfold

applause answers the seven seals, of which the four former

describe all visible, the latter all invisible, things, made

subject to the Lamb. And every one of these seven words bears

a resemblance to the seal which it answers.

Verse 13. And every creature-In the whole universe, good or bad.

In the heaven, on the earth, under the earth, on the sea-With

these four regions of the world, agrees the fourfold word of

praise. What is in heaven, says blessing; what is on earth,

honour; what is under the earth, glory: what is on the sea,

strength; is unto him. This praise from all creatures begins

before the opening of the first seal; but it continues from

that time to eternity, according to the capacity of each. His

enemies must acknowledge his glory; but those in heaven say,

Blessed be God and the Lamb.

This royal manifesto is, as it were, a proclamation, showing

how Christ fulfils all things, and "every knee bows to him,"

not only on earth, but also in heaven, and under the earth.

This book exhausts all things, # 1Cor 15:27,28, and is

suitable to an heart enlarged as the sand of the sea. It

inspires the attentive and intelligent reader with such a

magnanimity, that he accounts nothing in this world great; no,

not the whole frame of visible nature, compared to the immense

greatness of what he is here called to behold, yea, and in part,

to inherit.

St. John has in view, through the whole following vision, what

he has been now describing, namely, the four living creatures,

the elders, the angels, and all creatures, looking together at

the opening of the seven seals.

CHAP. VI. The seven seals are not distinguished from each other

by specifying the time of them. They swiftly follow the letters

to the seven churches, and all begin almost at the same time.

By the four former is shown, that all the public occurrences of

all ages and nations, as empire, war, provision, calamities, are

made subject to Christ. And instances are intimated of the

first in the east, the second in the west, the third in the

south, the fourth in the north and the whole world.

The contents, as of the phials and trumpets, so of the seals,

are shown by the songs of praise and thanksgiving annexed to

them. They contain therefore "the power, and riches, and

wisdom, and strength, and honour, and glory, and blessing,"

which the Lamb received. The four former have a peculiar

connexion with each other; and so have the three latter seals.

The former relate to visible things, toward the four quarters

to which the four living creatures look.

Before we proceed, it may be observed,

1. No man should constrain either himself or another to explain

everything in this book. It is sufficient for every one to speak

just so far as he understands.

2. We should remember that, although the ancient prophets wrote

the occurrences of those kingdoms only with which Israel had to

do, yet the Revelation contains what relates to the whole world,

through which the Christian church is extended. Yet,

3. We should not prescribe to this prophecy, as if it must needs

admit or exclude this or that history, according as we judge one

or the other to be of great or small importance. "God seeth not

as a man seeth;" therefore what we think great is often omitted,

what we think little inserted, in scripture history or prophecy.

4. We must take care not to overlook what is already fulfilled;

and not to describe as fulfilled what is still to come.

We are to look in history for the fulfilling of the four first

seals, quickly after the date of the prophecy. In each of these

appears a different horseman. In each we are to consider,

first, the horseman himself; secondly, what he does.

The horseman himself, by an emblematical prosopopoeia,

represents a swift power, bringing with it either,

1. A flourishing state; or,

2. Bloodshed; or,

3. Scarcity of provisions; or,

4. Public calamities.

With the quality of each of these riders the colour of his horse

agrees. The fourth horseman is expressly termed "death;" the

first, with his bow and crown, "a conqueror;" the second, with

his great sword, is a warrior, or, as the Roman termed him,

Mars; the third, with the scales, has power over the produce of

the land. Particular incidents under this or that Roman emperor

are not extensive enough to answer any of these horsemen.

The action of every horseman intimates farther,

1. Toward the east, wide spread empire, and victory upon victory:

2. Toward the west, much bloodshed:

3. Toward the south, scarcity of provisions:

4. Toward the north, the plague and various calamities.

Verse 1. I heard one-That is, the first. Of the living

creatures-Who looks forward toward the east.

Verse 2. And I saw, and behold a white horse, and he that sat

on him had a bow-This colour, and the bow shooting arrows afar

off, betoken victory, triumph, prosperity, enlargement of

empire, and dominion over many people.

Another horseman, indeed, and of quite another kind, appears on

a white horse, # Rev 19:11. But he that is spoken of under the

first seal must be so understood as to bear a proportion to the

horsemen in the second, third, and fourth seal.

Nerva succeeded the emperor Domitian at the very time when the

Revelation was written, in the year of our Lord 96. He reigned

scarce a year alone; and three months before his death he named

Trajan for his colleague and successor, and died in the year 98.

Trajan's accession to the empire seems to be the dawning of the

seven seals. And a crown was given him-This, considering his

descent, Trajan could have no hope of attaining. But God gave

it him by the hand of Nerva; and then the east soon felt his

power. And he went forth conquering and to conquer-That is,

from one victory to another. In the year 108 the already

victorious Trajan went forth toward the east, to conquer not only

Armenia, Assyria, and Mesopotamia, but also the countries beyond

the Tigris, carrying the bounds of the Roman empire to a far

greater extent than ever. We find no emperor like him for making

conquests. He aimed at nothing else; he lived only to conquer.

Meantime, in him was eminently fulfilled what had been prophesied

of the fourth empire, # Dan 2:40, 7:23, that he should "devour,

tread down, and break in pieces the whole earth."

Verse 3. And when he had opened the second seal, I heard the

second living creature-Who looked toward the west. Saying,

Come-At each seal it was necessary to turn toward that quarter

of the world which it more immediately concerned.

Verse 4. There went forth another horse that was red-A colour

suitable to bloodshed. And to him that sat thereon it was given

to take peace from the earth-Vespasian, in the year 75, had

dedicated a temple to Peace; but after a time we hear little

more of peace. All is full of war and bloodshed, chiefly in the

western world, where the main business of men seemed to be, to

kill one another.

To this horseman there was given a great sword; and he had much

to do with it; for as soon as Trajan ascended the throne, peace

was taken from the earth. Decebalus, king of Dacia, which lies

westward from Patmos, put the Romans to no small trouble. The

war lasted five years, and consumed abundance of men on both

sides; yet was only a prelude to much other bloodshed, which

followed for a long season. All this was signified by the great

sword, which strikes those who are near, as the bow does those

who are at a distance.

Verse 5. And when he had opened the third seal, I heard the

third living creature-Toward the south. Saying, Come. And

behold a black horse-A fit emblem of mourning and distress;

particularly of black famine, as the ancient poets term it.

And he that sat on him had a pair of scales in his hand-When

there is great plenty, men scarce think it worth their while

to weigh and measure everything, # Gen 41:49. But when there

is scarcity, they are obliged to deliver them out by measure

and weight, # Eze 4:16. Accordingly, these scales signify

scarcity. They serve also for a token, that all the fruits

of the earth, and consequently the whole heavens, with their

courses and influences; that all the seasons of the year, with

whatsoever they produce, in nature or states, are subject to

Christ. Accordingly his hand is wonderful, not only in wars

and victories, but likewise in the whole course of nature.

Verse 6. And I heard a voice-It seems, from God himself.

Saying-To the horseman, "Hitherto shalt thou come, and no

farther." Let there be a measure of wheat for a penny-The word

translated measure, was a Grecian measure, nearly equal to our

quart. This was the daily allowance of a slave. The Roman

penny, as much as a labourer then earned in a day, was about

sevenpence halfpenny English. According to this, wheat would

be near twenty shillings per bushel. This must have been

fulfilled while the Grecian measure and the Roman money were

still in use; as also where that measure was the common measure,

and this money the current coin. It was so in Egypt under

Trajan. And three measures of barley for a penny-Either barley

was, in common, far cheaper among the ancients than wheat, or

the prophecy mentions this as something peculiar. And hurt not

the oil and the wine-Let there not be a scarcity of everything.

Let there he some provision left to supply the want of the rest

This was also fulfilled in the reign of Trajan, especially in

Egypt, which lay southward from Patmos. In this country, which

used to be the granary of the empire, there was an uncommon

dearth at the very beginning of his reign; so that he was

obliged to supply Egypt itself with corn from other countries.

The same scarcity there was in the thirteenth year of his reign,

the harvest failing for want of the rising of the Nile: and that

not only in Egypt, but in all those other parts of Afric, where

the Nile uses to overflow.

Verse 7. I heard the voice of the fourth living creature-Toward

the north.

Verse 8. And I saw, and behold a pale horse-Suitable to pale

death, his rider. And hades-The representative of the state

of separate souls. Followeth even with him-The four first seals

concern living men. Death therefore is properly introduced.

Hades is only occasionally mentioned as a companion of death.

So the fourth seal reaches to the borders of things invisible,

which are comprised in the three last seals. And power was

given to him over the fourth part of the earth-What came single

and in a lower degree before, comes now together, and much more

severely. The first seal brought victory with it: in the second

was "a great sword;" but here a scimitar. In the third was

moderate dearth; here famine, and plague, and wild beasts

beside. And it may well be, that from the time of Trajan

downwards, the fourth part of men upon the earth, that is,

within the Roman empire, died by sword, famine, pestilence,

and wild beasts. "At that time," says Aurelius Victor, "the

Tyber overflowed much more fatally than under Nerva, with a

great destruction of houses and there was a dreadful earthquake

through many provinces, and a terrible plague and famine, and

many places consumed by fire." By death-That is, by pestilence

wild beasts have, at several times, destroyed abundance of men;

and undoubtedly there was given them, at this time, an uncommon

fierceness and strength. It is observable that war brings on

scarcity, and scarcity pestilence, through want of wholesome

sustenance; and pestilence, by depopulating the country, leaves

the few survivors an easier prey to the wild beasts. And thus

these judgments make way for one another in the order wherein

they are here represented.

What has been already observed may be a fourfold proof that the

four horsemen, as with their first entrance in the reign of

Trajan, (which does by no means exhaust the contents of the four

first seals,) so with all their entrances in succeeding ages,

and with the whole course of the world and of visible nature,

are in all ages subject to Christ, subsisting by his power, and

serving his will, against the wicked, and in defence of the

righteous. Herewith, likewise, a way is paved for the trumpets

which regularly succeed each other; and the whole prophecy, as

to what is future, is confirmed by the clear accomplishment of

this part of it.

Verse 9. And when he opened the fifth seal-As the four former

seals, so the three latter, have a close connexion with each

other. These all refer to the invisible world; the fifth, to

the happy dead, particularly the martyrs; the sixth, to the

unhappy; the seventh, to the angels, especially those to whom

the trumpets are given. And I saw-Not only the church warring

under Christ, and the world warring under Satan; but also the

invisible hosts, both of heaven and hell, are described in this

book. And it not only describes the actions of both these

armies upon earth; but their respective removals from earth,

into a more happy or more miserable state, succeeding each other

at several times, distinguished by various degrees, celebrated

by various thanksgivings; and also the gradual increase of

expectation and triumph in heaven, and of terror and misery in

hell. Under the altar-That is, at the foot of it. Two altars

are mentioned in the Revelation, "the golden altar" of incense,

# Rev 9:13; and the altar of burnt-offerings, mentioned here,

and # Rev 8:5, 14:18, 16:7. At this the souls of the martyrs

now prostrate themselves. By and by their blood shall be avenged

upon Babylon; but not yet, whence it appears that the plagues in

the fourth seal do not concern Rome in particular.

Verse 10. And they cried-This cry did not begin now, but under

the first Roman persecution. The Romans themselves had already

avenged the martyrs slain by the Jews on that whole nation. How

long-They knew their blood would be avenged; but not immediately,

as is now shown them. O Lord-The Greek word properly signifies

the master of a family: it is therefore beautifully used by

these, who are peculiarly of the household of God. Thou Holy

One and true-Both the holiness and truth of God require him to

execute judgment and vengeance. Dost thou not judge and avenge

our blood?-There is no impure affection in heaven: therefore,

this desire of theirs is pure and suitable to the will of God.

The martyrs are concerned for the praise of their Master, of his

holiness and truth: and the praise is given him, # Rev 19:2,

where the prayer of the martyrs is changed into a thanksgiving:-

Thou holy One and true: "True and right are thy judgments."

How long dost thou not judge "He hath judged the great whore,

and avenge our blood? and hath avenged the blood of

his servants."

Verse 11. And there was given to every one a white robe-An

emblem of innocence, joy, and victory, in token of honour

and favourable acceptance. And it was said to them-They were

told how long. They were not left in that uncertainty. That

they should rest-Should cease from crying. They rested from

pain before. A time-This word has a peculiar meaning in this

book, to denote which, we may retain the original word chronos.

Here are two classes of martyrs specified, the former killed

under heathen Rome, the latter, under papal Rome. The former

are commanded to rest till the latter are added to them.

There were many of the former in the days of John: the first

fruits of the latter died in the thirteenth century. Now, a

time, or chronos, is 1111 years. This chronos began A. C. 98,

and continued to the year 1209; or from Trajan's persecution,

to the first crusade against the Waldenses. Till-It is not

said, Immediately after this time is expired, vengeance shall

be executed; but only, that immediately after this time their

brethren and fellowservants will come to them. This event

will precede the other; and there will be some space between.

Verse 12. And I saw-This sixth seal seems particularly to point

out God's judgment on the wicked departed. St. John saw how the

end of the world was even then set before those unhappy spirits.

This representation might be made to them, without anything of

it being perceived upon earth. The like representation is made

in heaven, # Rev 11:18.

And there was a great earthquake-Or shaking, not of the earth

only, but the heavens. This is a farther description of the

representation made to those unhappy souls.

Verse 13. And the stars fell to, or towards, the earth-Yea, and

so they surely will, let astronomers fix their magnitude as they

please. As a fig tree casteth its untimely figs, when it is

shaken by a mighty wind-How sublimely is the violence of that

shaking expressed by this comparison!

Verse 14. And the heavens departed as a book that is rolled

together-When the scripture compares some very great with a

little thing, the majesty and omnipotence of God, before whom

great things are little, is highly exalted. Every mountain

and island-What a mountain is to the land, that an island is

to the sea.

Verse 15. And the kings of the earth-They who had been so in

their day. And the great men and chief captains-The generals

and nobles. Hid themselves-So far as in them lay. In the rocks

of the mountains-There are also rocks on the plains; but they

were rocks on high, which they besought to fall upon them.

Verse 16. To the mountains and the rocks-Which were tottering

already, verse 12. # Rev 6:12

Hide us from the face of him-Which "is against the ungodly,"

# Psalm 34:16.

Verse 1. And after these things-What follows is a preparation

for the seventh seal, which is the weightiest of all. It is

connected with the sixth by the particle and; whereas what is

added, verse 9, # Rev 6:9 stands free and unconnected.

I saw four angels-Probably evil ones. They have their employ

with the four first trumpets, as have other evil angels with the

three last; namely, the angel of the abyss, the four bound in the

Euphrates, and Satan himself. These four angels would willingly

have brought on all the calamities that follow without delay.

But they were restrained till the servants of God were sealed,

and till the seven angels were ready to sound: even as the angel

of the abyss was not let loose, nor the angels in the Euphrates

unbound, neither Satan cast to the earth, till the fifth, sixth,

and seventh angels severally sounded. Standing on the four

corners of the earth-East, west, south, north. In this order

proceed the four first trumpets. Holding the four winds-Which

else might have softened the fiery heat, under the first, second,

and third trumpet. That the wind should not blow upon the

earth, nor on the sea, nor on any tree-It seems, that these

expressions betoken the several quarters of the world; that

the earth signifies that to the east of Patmos, Asia, which

was nearest to St. John, and where the trumpet of the first

angel had its accomplishment. Europe swims in the sea over

against this; and is accordingly termed by the prophets,

"the islands." The third part, Afric, seems to be meant,

# Rev 8:7,8,10, by "the streams of water," or "the trees,"

which grow plentifully by them.

Verse 2. And I saw another (a good) angel ascending from the

east-The plagues begin in the east; so does the sealing. Having

the seal of the only living and true God: and he cried with a

loud voice to the four angels-Who were hasting to execute their

charge. To whom it was given to hurt the earth and the sea

-First, and afterwards "the trees."

Verse 3. Hurt not the earth, till we-Other angels were joined in

commission with him. Have sealed the servants of our God on

their foreheads-Secured the servants of God of the twelve tribes

from the impending calamities; whereby they shall be as clearly

distinguished from the rest, as if they were visibly marked on

their foreheads.

Verse 4. Of the children of Israel-To these will afterwards be

joined a multitude out of all nations. But it may be observed,

this is not the number of all the Israelites who are saved from

Abraham or Moses to the end of all things; but only of those

who were secured from the plagues which were then ready to fall

on the earth. It seems as if this book had, in many places, a

special view to the people of Israel.

Verse 5. Judah is mentioned first, in respect of the kingdom,

and of the Messiah sprung therefrom.

Verse 7. After the Levitical ceremonies were abolished, Levi

was again on a level with his brethren.

Verse 8. Of the tribe of Joseph-Or Ephraim; perhaps not

mentioned by name, as having been, with Dan, the most

idolatrous of all the tribes. It is farther observable of

Dan, that it was very early reduced to a single family;

which family itself seems to have been cut off in war,

before the time of Ezra; for in the Chronicles, where the

posterity of the patriarchs is recited, Dan is wholly omitted.

Verse 9. A great multitude-Of those who had happily finished

their course. Such multitudes are afterwards described, and

still higher degrees of glory which they attain after a sharp

fight and magnificent victory, # Rev 14:1; 15:2; 19:1; 20:4.

There is an inconceivable variety in the degrees of reward in

the other world. Let not any slothful one say, "If I get to

heaven at all, I will be content:" such an one may let heaven

go altogether. In worldly things, men are ambitious to get as

high as they can. Christians have a far more noble ambition.

The difference between the very highest and the lowest state in

the world is nothing to the smallest difference between the

degrees of glory. But who has time to think of this? Who is at

all concerned about it? Standing before the throne-In the full

vision of God. And palms in their hands-Tokens of joy and

victory.

Verse 10. Salvation to our God-Who hath saved us from all evil

into all the happiness of heaven. The salvation for which they

praise God is described, verse 15; # Rev 7:15 that for which

they praise the Lamb, verse 14; # Rev 7:14 and both, in the

sixteenth and seventeenth verses. # Rev 7:16,17

Verse 11. And all the angels stood-In waiting. Round about

the throne, and the elders and the four living creatures-That

is, the living creatures, next the throne; the elders, round

these; and the angels, round them both. And they fell on

their faces-So do the elders, once only,

# Rev 11:16. The heavenly ceremonial has its fixed order and

measure.

Verse 12. Amen-With this word all the angels confirm the words

of the "great multitude;" but they likewise carry the praise

much higher. The blessing, and the glory, and the wisdom,

and the thanksgiving, and the honour, and the power, and the

strength, be unto our God for ever and ever-Before the Lamb

began to open the seven seals, a sevenfold hymn of praise was

brought him by many angels, # Rev 5:12. Now he is upon opening

the last seal, and the seven angels are going to receive seven

trumpets, in order to make the kingdoms of the world subject to

God. All the angels give sevenfold praise to God.

Verse 13. And one of the elders-What stands, verses 13-17,

# Rev 7:13-17 might have immediately followed the tenth verse;

but that the praise of the angels, which was at the same time

with that of the "great multitude," came in between. Answered

-He answered St. John's desire to know, not any words that he

spoke.

Verse 14. My lord-Or, my master; a common term of respect. So

Zechariah, likewise, bespeaks the angel, # Zec 1:9; 4:4; 6:4.

Thou knowest-That is, I know not; but thou dost. These are they

-Not martyrs; for these are not such a multitude as no man can

number. But as all the angels appear here, so do all the souls

of the righteous who had lived from the beginning of the world.

Who come-He does not say, who did come; but, who come now also:

to whom, likewise, pertain all who will come hereafter. Out of

great affliction-Of various kinds, wisely and graciously

allotted by God to all his children. And have washed their robes

-From all guilt. And made them white-In all holiness. By the

blood of the Lamb-Which not only cleanses, but adorns us also.

Verse 15. Therefore-Because they came out of great affliction,

and have washed their robes in his blood. Are they before the

throne-It seems, even nearer than the angels. And serve him day

and night-Speaking after the manner of men; that is, continually.

In his temple-Which is in heaven. And he shall have his tent

over them-Shall spread his glory over them as a covering.

Verse 16. Neither shall the sun light on them-For God is there

their sun. Nor any painful heat, or inclemency of seasons.

Verse 17. For the Lamb will feed them-With eternal peace and

joy; so that they shall hunger no more. And will lead them

to living fountains of water-The comforts of the Holy Ghost;

so that they shall thirst no more. Neither shall they suffer

or grieve any more; for God "will wipe away all tears from

their eyes."

Verse 1. And when he had opened the seventh seal, there was

silence in heaven-Such a silence is mentioned but in this one

place. It was uncommon, and highly observable: for praise is

sounding in heaven day and night. In particular, immediately

before this silence, all the angels, and before them the

innumerable multitude, had been crying with a loud voice; and

now all is still at once: there is an universal pause. Hereby

the seventh seal is very remarkably distinguished from the six

preceding. This silence before God shows that those who were

round about him were expecting, with the deepest reverence, the

great things which the Divine Majesty would farther open and

order. Immediately after, the seven trumpets are heard, and a

sound more august than ever. Silence is only a preparation:

the grand point is, the sounding the trumpets to the praise of

God. About half an hour-To St. John, in the vision, it might

seem a common half hour.

Verse 2. And I saw-The seven trumpets belong to the seventh

seal, as do the seven phials to the seventh trumpet. This

should be carefully remembered, that we may not confound

together the times which follow each other. And yet it may be

observed, in general, concerning the times of the incidents

mentioned in this book, it is not a certain rule, that every

part of the text is fully accomplished before the completion

of the following part begins. All things mentioned in the

epistles are not full accomplished before the seals are opened;

neither are all things mentioned under the seals fulfilled before

the trumpets begin; nor yet is the seventh trumpet wholly past

before the phials are poured out. Only the beginning of each part

goes before the beginning of the following. Thus the epistles

begin before the seals, the seals before the trumpets, the

trumpets before the phials. One epistle begins before another,

one seal before another, one trumpet especially before another,

one phial before another. Yet, sometimes, what begins later

than another thing ends sooner; and what begins earlier than

another thing ends later: so the seventh trumpet begins earlier

than the phials, and yet extends beyond them all. The seven

angels which stood before God-A character of the highest

eminence. And seven trumpets were given them.-When men desire

to make known openly a thing of public concern, they give a token

that may be seen or heard far and wide; and, among such, none

are more ancient than trumpets, # Lev 25:9; Num 10:2; Amos 3:6.

The Israelites, in particular, used them, both in the worship

of God and in war; therewith openly praising the power of God

before, after, and in, the battle, # Jos 6:4; 2Ch 13:14, &c.

And the angels here made known by these trumpets the wonderful

works of God, whereby all opposing powers are successively

shaken, till the kingdom of the world becomes the kingdom of

God and his Anointed.

These trumpets reach nearly from the time of St. John to the end

of the world; and they are distinguished by manifest tokens. The

place of the four first is specified; namely, east, west, south,

and north successively: in the three last, immediately after the

time of each, the place likewise is pointed out.

The seventh angel did not begin to sound, till after the going

forth of the second woe: but the trumpets were given to him

and the other six together; (as were afterward the phials to

the seven angels;) and it is accordingly said of all the seven

together, that "they prepared themselves to sound." These,

therefore, were not men, as some have thought, but angels,

properly so called.

Verse 3. And-In the second verse,

# Rev 7:2 the "trumpets were given" to the seven angels; and

in the sixth, # Rev 7:6 they "prepared to sound." But between

these, the incense of this angel and the prayers of the saints

are mentioned; the interposing of which shows, that the prayers

of the saints and the trumpets of the angels go together: and

these prayers, with the effects of them, may well be supposed to

extend through all the seven. Another angel-Another created

angel. Such are all that are here spoken of. In this part of

the Revelation, Christ is never termed an angel; but, "the

Lamb." Came and stood at the altar-Of burnt-offerings. And

there was given him a golden censer-A censer was a cup on a

plate or saucer. This was the token and the business of the

office. And much incense was given-Incense generally signifies

prayer: here it signifies the longing desires of the angels, that

the holy counsel of God might be fulfilled. And there was much

incense; for as the prayers of all the saints in heaven and earth

are here joined together: so are the desires of all the angels

which are brought by this angel. That he might place it-It is

not said, offer it; for he was discharging the office of an

angel, not a priest. With the prayers of all the saints-At

the same time; but not for the saints. The angels are

fellowservants with the saints, not mediators for them.

Verse 4. And the smoke of the incense came up before God, with

the prayers of the saints-A token that both were accepted.

Verse 5. And there were thunderings, and lightnings, and

voices, and an earthquake-These, especially when attended

with fire, are emblems of God's dreadful judgments, which

are immediately to follow.

Verse 6. And the seven angels prepared themselves to sound-That

each, when it should come to his turn, might sound without delay.

But while they do sound, they still stand before God.

Verse 7. And the first sounded-And every angel continued to

sound, till all which his trumpet brought was fulfilled and till

the next began. There are intervals between the three woes, but

not between the four first trumpets. And there was hail and

fire mingled with blood, and there were cast upon the earth-The

earth seems to mean Asia; Palestine, in particular. Quickly

after the Revelation was given, the Jewish calamities under

Adrian began: yea, before the reign of Trajan was ended. And

here the trumpets begin. Even under Trajan, in the year 114,

the Jews made an insurrection with a most dreadful fury; and in

the parts about Cyrene, in Egypt, and in Cyprus, destroyed four

hundred and sixty thousand persons. But they were repressed by

the victorious power of Trajan, and afterward slaughtered

themselves in vast multitudes. The alarm spread itself also

into Mesopotamia, where Lucius Quintius slew a great number of

them. They rose in Judea again in the second year of Adrian;

but were presently quelled. Yet in 133 they broke out more

violently than ever, under their false messiah Barcochab; and

the war continued till the year 135, when almost all Judea was

desolated. In the Egyptian plague also hail and fire were

together. But here hail is to be taken figuratively, as also

blood, for a vehement, sudden, powerful, hurtful invasion; and

fire betokens the revenge of an enraged enemy, with the

desolation therefrom. And they were cast upon the earth-That

is, the fire and hail and blood. But they existed before they

were cast upon the earth. The storm fell, the blood flowed, and

the flames raged round Cyrene, and in Egypt, and Cyprus, before

they reached Mesopotamia and Judea. And the third part of the

earth was burnt up-Fifty well-fortified cities, and nine

hundred and eighty-five well-inhabited towns of the Jews, were

wholly destroyed in this war. Vast tracts of land were likewise

left desolate and without inhabitant. And the third part of the

trees was burned up, and all the green grass was burned up-Some

understand by the trees, men of eminence among the Jews; by the

grass, the common people. The Romans spared many of the former:

the latter were almost all destroyed.

Thus vengeance began at the Jewish enemies of Christ's kingdom;

though even then the Romans did not quite escape. But afterwards

it came upon them more and more violently: the second trumpet

affects the Roman heathens in particular; the third, the dead,

unholy Christians; the fourth, the empire itself.

Verse 8. And the second angel sounded, and as it were a great

mountain burning with fire was cast into the sea-By the sea,

particularly as it is here opposed to the earth, we may

understand the west, or Europe; and chiefly the middle parts of

it, the vast Roman empire. A mountain here seems to signify a

great force and multitude of people. # Jer 51:25; so this may

point at the irruption of the barbarous nations into the Roman

empire. The warlike Goths broke in upon it about the year 250:

and from that time the irruption of one nation after another

never ceased till the very form of the Roman empire, and all but

the name, was lost. The fire may mean the fire of war, and the

rage of those savage nations. And the third part of the sea

became blood-This need not imply, that just a third part of the

Romans was slain; but it is certain an inconceivable deal of

blood was shed in all these invasions.

Verse 9. And the third part of the creatures that were in the

sea-That is, of all sorts of men, of every station and degree.

Died-By those merciless invaders. And the third part of the

ships were destroyed-It is a frequent thing to resemble a state

or republic to a ship, wherein many people are embarked together,

and share in the same dangers. And how many states were utterly

destroyed by those inhuman conquerors! Much likewise of this was

literally fulfilled. How often was the sea tinged with blood!

How many of those who dwelt mostly upon it were killed!

And what number of ships destroyed!

Verse 10. And the third angel sounded, and there fell from

heaven a great star, and it fell on the third part of the

rivers -It seems Afric is meant by the rivers; (with which this

burning part of the world abounds in an especial manner;) Egypt

in particular, which the Nile overflows every year far and wide.

ln the whole African history, between the irruption of the

barbarous nations into the Roman empire, and the ruin of the

western empire, after the death of Valentinian the Third, there

is nothing more momentous than the Arian calamity, which sprung

up in the year 315. It is not possible to tell how many

persons, particularly at Alexandria, in all Egypt, and in the

neighbouring countries, were destroyed by the rage of the Arians.

Yet Afric fared better than other parts of the empire, with

regard to the barbarous nations, till the governor of it, whose

wife was a zealous Arian, and aunt to Genseric, king of the

Vandals, was, under that pretence, unjustly accused before the

empress Placidia. He was then prevailed upon to invite the

Vandals into Afric; who under Genseric, in the year 428, founded

there a kingdom of their own, which continued till the year 533.

Under these Vandal kings the true believers endured all manner of

afflictions and persecutions. And thus Arianism was the inlet to

all heresies and calamities, and at length to Mahometanism itself.

This great star was not an angel, (angels are not the agents in

the two preceding or the following trumpet,) but a teacher of the

church, one of the stars in the right hand of Christ. Such was

Arius. He fell from on high, as it were from heaven, into the

most pernicious doctrines, and made in his fall a gazing on all

sides, being great, and now burning as a torch. He fell on

the third part of the rivers-His doctrine spread far and wide,

particularly in Egypt. And on the fountains of water-wherewith

Afric abounds.

Verse 11. And the name of the star is called Wormwood-The

unparalleled bitterness both of Arius himself and of his

followers show the exact propriety of his title. And the third

part of the waters became wormwood-A very considerable part of

Afric was infected with the same bitter doctrine and Spirit. And

many men (though not a third part of them) died-By the cruelty of

the Arians.

Verse 12. And the fourth angel sounded, and the third part of the

sun was smitten-Or struck. After the emperor Theodosius died,

and the empire was divided into the eastern and the western, the

barbarous nations poured in as a flood. The Goths and Hunns in

the years 403 and 405 fell upon Italy itself with an impetuous

force; and the former, in the year 410, took Rome by storm, and

plundered it without mercy. In the year 452 Attila treated the

upper part of Italy in the same manner. In 455 Valentinian the

Third was killed, and Genseric invited from Afric. He plundered

Rome for fourteen days together. Recimer plundered it again in

472. During all these commotions, one province was lost after

another, till, in the year 476, Odoacer seized upon Rome,

deposed the emperor, and put an end to the empire itself.

An eclipse of the sun or moon is termed by the Hebrews, a

stroke. Now, as such a darkness does not come all at once, but

by degrees, so likewise did the darkness which fell on the Roman,

particularly the western empire; for the stroke began long before

Odoacer, namely, when the barbarians first conquered the capital

city. And the third part of the moon, and the third part of the

stars; so that the third part of them was darkened-As under the

first, second, and third trumpets by "the earth," "sea, " and

"rivers," are to be understood the men that inhabit them; so here

by the sun, moon, and stars, may be understood the men that live

under them, who are so overwhelmed with calamities in those days

of darkness, that they can no longer enjoy the light of heaven:

unless it may be thought to imply their being killed; so that

the sun, moon, and stars shine to them no longer. The very same

expression we find in # Ezekiel 32:8. "I will darken all the

lights of heaven over them." As then the fourth seal transcends

the three preceding seals, so does the fourth trumpet the three

preceding trumpets. For in this not the third part of the earth,

or sea, or rivers only, but of all who are under the sun, are

affected. And the day shone not for a third part thereof

-That is, shone with only a third part of its usual brightness.

And the night likewise-The moon and stars having lost a third

part of their lustre, either with regard to those who, being dead,

saw them no longer, or those who saw them with no satisfaction.

The three last trumpets have the time of their continuance

fixed, and between each of them there is a remarkable pause:

whereas between the four former there is no pause, nor is the

time of their continuance mentioned; but all together these

four seem to take up a little less than four hundred years.

Verse 13. And I saw, and heard an angel flying-Between the

trumpets of the fourth and fifth angel. In the midst of heaven

-The three woes, as we shall see, stretch themselves over the

earth from Persia eastward, beyond Italy, westward; all which

space had been filled with the gospel by the apostles. In the

midst of this lies Patmos, where St. John saw this angel, saying,

Woe, woe, woe-Toward the end of the fifth century, there were

many presages of approaching calamities. To the inhabitants of

the earth-All without exception. Heavy trials were coming on

them all. Even while the angel was proclaiming this, the

preludes of these three woes were already in motion. These fell

more especially on the Jews. As to the prelude of the first woe

in Persia, Isdegard II., in 454, was resolved to abolish the

sabbath, till he was, by Rabbi Mar, diverted from his purpose.

Likewise in the year 474, Phiruz afflicted the Jews much, and

compelled many of them to apostatize. A prelude of the second

woe was the rise of the Saracens, who, in 510, fell into Arabia

and Palestine. To prepare for the third woe, Innocent I., and

his successors, not only endeavoured to enlarge their episcopal

jurisdiction beyond all bounds, but also their worldly power,

by taking every opportunity of encroaching upon the empire,

which as yet stood in the way of their unlimited monarchy.

Verse 1. And the fifth angel sounded, and I saw a star-Far

different from that mentioned, # Rev 8:11. This star belongs

to the invisible world. The third woe is occasioned by the

dragon cast out of heaven; the second takes place at the loosing

of the four angels who were bound in the Euphrates. The first

is here brought by the angel of the abyss, which is opened by

this star, or holy angel. Falling to the earth-Coming swiftly

and with great force. And to him was given-when he was come.

The key of the bottomless pit-A deep and hideous prison; but

different from "the lake of fire."

Verse 2. And there arose a smoke out of the pit-The locusts, who

afterwards rise out of it, seem to be, as we shall afterwards

see, the Persians; agreeable to which, this smoke is their

detestable idolatrous doctrine, and false zeal for it, which

now broke out in an uncommon paroxysm. As the smoke of a great

furnace-where the clouds of it rise thicker and thicker, spread

far and wide, and press one upon another, so that the darkness

increases continually. And the sun and the air were darkened-A

figurative expression, denoting heavy affliction. This smoke

occasioned more and more such darkness over the Jews in Persia.

Verse 3. And out of the smoke-Not out of the bottomless pit, but

from the smoke which issued thence. There went forth locusts-A

known emblem of a numerous, hostile, hurtful people. Such were

the Persians, from whom the Jews, in the sixth century, suffered

beyond expression. In the year 540 their academies were stopped,

nor were they permitted to have a president for near fifty years.

In 589 this affliction ended; but it began long before 540.

The prelude of it was about the year 455 and 474: the main storm

came on in the reign of Cabades, and lasted from 483 to 532.

Toward the beginning of the sixth century, Mar Rab Isaac,

president of the academy, was put to death. Hereon followed an

insurrection of the Jews, which lasted seven years before they

were conquered by the Persians. Some o