Significancy of the Number Seven.

REVELATION, I.

The King-Priesthood of Believers.

from Patmos to the seven churches, read it publicly: fourfold cherubim); seven the number of God's reve a usage most Scriptural and profitable. A special lation in the world. 5. the faithful witness-of the truth blessing attends him who reads or hears the apocalyp- concerning Himself and His mission as Prophet, Priest, tic prophecy" with a view to keeping the things and King Saviour. He was the faithful witness, betherein (as there is but one article to "they that hear cause all things that He heard of the Father he faithand keep those things," not two classes, but only one fully made known to His disciples. Also, because He is meant: "they who not only hear, but also keep taught the way of God in truth, and cared not for man, those things." Romans, 2. 13), even though he find not nor regarded the persons of men. Also, because the the key to its interpretation, he finds a stimulus to truth which He taught in words He confirmed by faith, hope, and patient waiting for Christ. Note, the miracles. Also, because the testimony to Himself on term "prophecy" has relation to the human medium the part of the Father He denied not even in death. or prophet inspired, here John; "Revelation" to the Lastly, because He will give true testimony of the Divine Being who reveals His will, here Jesus Christ. works of good and bad at the day of judgment.” God gave the revelation to Jesus: He by His angel [RICHARD OF ST. VICTOR in TRENCH] The nomina revealed it to John, who was to make it known to the tive in Greek standing in apposition to the genitive, church. 4. Johu-the apostle. For none but he (sup- "Jesus Christ," gives majestic prominence to "the posing the writer an honest man) would thus sign faithful witness." the first-begotten of the dead-(Cohimself nakedly without addition. As sole survivor lossians, 1. 18.) Lazarus rose to die again. Christ rose and representative of the apostles and eye-witnesses to die no more. The image is not as if the grave was of the Lord, he needed no designation save his name, the womb of His resurrection-birth [ALFORD]; but as to be recognised by his readers. seven churches-not Acts, 13. 33; Romans, 1. 4, treat Christ's resurrection as that there were not more churches in that region, but the epoch and event which fulfilled the Scripture, the number seven is fixed on as representing totality. Psalm 2. 7, "This day (at the resurrection) have I beThese seven represent the universal church of all times gotten thee." It was then that His Divine Sonship as and places. See TRENCH'S (Epistles to Seven Churches) the God-man was manifested and openly attested by interesting Note, ch. 1. 20, on the number seven. It is the Father. So our resurrection and our manifested the covenant number, the sign of God's covenant rela- sonship, or generation, are connected. Hence "retion to mankind, and especially to the church. Thus, generation" is used of the resurrection-state at the the seventh day, Sabbath, Genesis, 2. 3; Ezekiel, 20. 12. restitution of all things (Matthew, 19. 28). the Prince Circumcision, the sign of the covenant, after seven -or Ruler. The kingship of the world which the days (Genesis, 17. 12). Sacrifices, Numbers, 23. 1, 14, Tempter offered to Jesus on condition of doing homage 29; 2 Chronicles, 29. 21. Cf. also God's acts typical of to him, and so shunning the cross, He has obtained by His covenant, Joshua, 6, 4, 15, 16; 2 Kings, 5. 10. The the cross. "The kings of the earth" conspired against feasts ordered by sevens of time, Deuteronomy, 15. 1; the Lord's Anointed (Psalm 2, 2): these He shall break 16. 9, 13, 16. It is a combination of three, the Divine in pieces (Psalm 2. 9). Those who are wise in time number (thus the Trinity: the thrice Holy, Isaiah, 6. and kiss the Son shall bring their glory unto Him at 3; the blessing, Numbers, €. 24-26), and four the num- His manifestation as King of kings, after He has de ber of the organised world in its extension (thus the stroyed His foes. Unto him that loved us-The oldest four elements, the four seasons, the four winds, the MSS. read the present, "....loveth us." It is His everfour corners or quarters of the earth, the four living continuing character, He loveth us, and ever shall love creatures, emblems of redeemed creaturely life, ch. 4. us. His love rests evermore on His people. washed 6; Ezekiel, 1. 5, 6, with four faces and four wings each; us-The two oldest MSS. read "freed (loosed as from the four beasts, and four metals, representing the a bond, us" so Andreas and Primasius. One very four world-empires, Daniel, 2. 32, 33; 7. 3; the four old MS., Vulgate, and Coptic read as English Version, sided gospel designed for all quarters of the world; the perhaps drawn from ch. 7. 14. "Loosed us in (virtus sheet tied at four corners, Acts, 10. 11; the four horns, of) His blood." being the harder reading to under the sum of the world's forces against the church, stand, is less likely to have come from the transcrib Zechariah, 1. 18). In the Apocalypse, where God's ers. The reference is thus to Greek lutron, the ransom covenant with His church comes to its consummation, paid for our release (Matthew, 20. 28). In favour of appropriately the number seven recurs still more fre- English Version reading is the usage whereby the quently than elsewhere in Scripture. Asia-Procon- priests, before putting on the holy garments and minsular, governed by a Roman proconsul: consisting of istering, washed themselves: so spiritually believers, Phrygia, Mysia, Caria, and Lydia: the kingdom which as priests unto God, must first be washed in Christ's Attalus III. had bequeathed to Rome. Grace... peace blood from every stain before they can serve God -Paul's apostolical reeting. In his pastoral epistles aright now, or hereafter minister as dispensers of he inserts "mercy" in addition: so 2 John, 3. him blessing to the subject nations in the millennial kingwhich is...was...is to come-A periphrasis for the in- dom, or minister before God in heaven. 6. And hath communicable name JEHOVAH, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be." is because the grand theme of Revelation is the Lord's coming (v. 7). Still it is THE FATHER as distinguished from "Jesus Christ" (v. 5) who is here meant. But so one are the Father and Son, that the designation "which is to come." more immediately applicable to Christ, is used here of the Father. the seven Spirits which are before his throne-The oldest MSS. omit "are." before-lit., "in the presence of." The Holy Spirit in His sevenfold (.e., perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (ch. 6. 6). Four is the number of the creature world (cf, the

rather as Greek, "And (He) hath." made us kings The oldest MSS. read, "a kingdom." One oldest MS. reads the dative, "for us." Another reads "us," se cusative: so Vulgate, Syriac, Coptic, and Andrea This seems preferable. "He made us (to be) a kingdom." So Exodus, 19. 6, "a kingdom of priests 1 Peter, 2. 9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall them selves be kings (ch. 6. 10). They shall share His King Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests; whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship: they are kings in rela tion to man, priests in relation to God, serving H day and night in His temple (ch. 7. 15; 6, 16. The

Christ's Coming with Clouds.

REVELATION, I.

John in the Spirit on the Lord's Day.

no where else in New Testament save 2 Corinthians, 6. 18, a quotation from Isaiah. 9. I John-So "I Daniel" (Daniel, 7. 28; 9. 2; 10. 2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase. also-as well as being an apostle. The oldest MSS. omit "also." In his gospel and epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility. though naming himself, he does not mention his apostleship. companion-Greek, "fellow-partaker in the tribulation." Tribulation is the necessary precursor of "the kingdom," therefore the is prefixed. This must be borne with "patient endurance." The oldest MSS. omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom, and endurance. patience-translate, "endurance." Persevering, enduring continuance" (Acts, 14. 22): "the queen of the graces (virtues)." [CHRYSOSTOM.] of-The oldest MSS. read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it. was-Greek, "came to be." in...Patinos

island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Matthew, 20. 22). for-Greek, "for the sake of," "on account of:" so, "because of the word of God and... testimony." Two oldest MSS. omit the second "for," thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest MSS. omit "Christ." The Apocalypse has been always

priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart. [AUBERLEN.] priests-who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 2 Samuel, 8. 18. The distinction of priests and people, nearer and more remote from God, shall cease: all shall have nearest access to Him. All persons and things shall be holy to the Lord. God and his Father-There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father." glory and dominion-Greek, "the glory and the might." The fuller threefold doxology occurs, ch. 4. 9, 11; fourfold, ch. 5. 13; Jude, 25; sevenfold, ch. 7. 12; 1 Chronicles, 29. 11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first as in the Lord's prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do. for ever and ever-Greek, "unto the ages." 7. with clouds-Greek, "the clouds," viz., of heaven. "A cloud received Him out of their sight" at His ascension (Acts, 1. 9). His ascension corresponds to the manner of His coming again (Acts, 1. 11). Clouds are the symbols of wrath to sinners. every eye-His-now Patmo or Palmosa. See Introduction on this coming shall therefore be a personal, visible appearing. shall see-It is because they do not now see Him, they will not believe. Contrast John, 20, 29. they also -they in particular: "whosoever." Primarily, at His pre-millennial advent the Jews, who shall look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. St. John is the only one of the evangelists who records the picrc-appreciated most by the church in adversity. Thus the ing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced: and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood-offerings. all kindreds...shall wail-all the unconverted at the general judgment: and especially at His pre-millennial advent, the anti Christian confederacy (Zechariah, 12. 3-6, 9; 14. 1-4; Matthew, 24. 30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," ch. 13. 8. Even the godly whilst rejoicing in His love, shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment. because of-Greek, "at." or "in regard to Him." Even so, Amen-God's seal of His own word: to which corresponds the believer's prayer, ch. 22. 20. The "even so" is Greek, "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable. 8. Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last. the beginning and the endingOmitted in the oldest MSS., though found in Vulgate and Coptic. Transcribers probably inserted the clause from ch. 21. 6. In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favour in Paradise. Accomplishing finally what I begin. Always the same: before the Dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the church. the Lord-The oldest MSS. read "the Lord God." Almighty - Hebrew, Shaddai and Jehovah Sabaoth, i.e., of hosts: commanding all the hosts or powers in heaven and earth, so able to overcome all IIis church's foes. It occurs often in Revelation, but

Asiatic Church, from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it. (BENGEL.] 10. I was-Greek, "I came to be?" "I became." in the Spirit-in a state of ecstasy: the outer world being shut out, and the inner and higher life or spirit, being taken full possession of by God's Spirit, so that an immediate connexion with the invisible world is established. Whilst the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state. on the Lord's day-Though forcibly detained from church-communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's supper, is implied Acts, 20. 7; 1 Corinthians, 16. 2; cf. John, 20. 19-26. The name corresponds to "the Lord's supper." 1 Corinthians, 11. 20. IGNATIUS seems to allude to "the Lord's day" (ad Magnes. 9), and IRENÆUS in the Quastt. ad Orthod. 115 (in JUSTIN MARTYR). JUSTIN MARTYR, Apology, 2. 98, &c., "On Sunday we all hold our joint meeting: for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day PLINY doubtless refers (Ep. 97, B. 10). "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. TERTULLIAN, de Coron, 3, "On the Lord's day we deem it wrong to fast." MELITO, bishop of Sardis

Christ in King-Priest's Attire

REVELATION, I.

in the midst of His Churches. (second century), wrote a book on the Lord's day, the Reformed church after its first zeal had become (EUSEBIUS, 4. 26). Also, DIONYSIUS of Corinth, in lukewarm. 12. see the voice-.e., ascertain whence tie EUSEBIUS, Ecclesiastical History, 4. 23., 8; CLEMENT of voice came: to see who was it from whom the rece Alexandrinus, Stromata, 5. and 7. 12; ORIGEN, c. Cels. proceeded. that-Greek," of what kind it was which." 8. 22. The theory that the day of Christ's second com- The voice is that of God the Father, as at Christ's ing is meant, is untenable. "The day of the Lord" is baptism and tranfiguration, so here in presenting different in the Greek from "the Lord's (an adjective) Christ as our High Priest. spake-The oldest Mss. day," which latter in the ancient church always desig- versions, and fathers read, "was speaking." beingnates our Sunday, though it is not impossible that the "having turned." seven...candlesticks-lamp-stards." two shall coincide (at least in some parts of the earth), (KELLY.] The stand holding the lamp. In Exodus, whence & tradition is mentioned in JEROME, on 25. 31, 32, the seven are united in ONE candlestick or Matthew, 25., that the Lord's coming was expected lamp-stand, i.e., six arms and a central shaft: so especially on the Paschal Lord's day. The visions of Zechariah. 4. 2. 11. Here the seven are separate the Apocalypse, the seats, trumpets, and vials, &c., are candlesticks, typifying, as that one, the entire churen, grouped in sevens, and naturally begin on the first day but now no longer as the Jewish church represented of the seven, the birthday of the church, whose future by the one sevenfold candlestick restricted to one outthey set forth. [WORDSWORTH.] great voice-sum- ward unity and one place: the several churches are moning solemn attention: Greek order, "I heard a voice mutually independent as to external ceremonies and behind me great (loud) as (that) of a trumpet." The government (provided all things are done to edificatrumpet summoned to religious feasts, and accom- tion, and schisms or needless separations are avoide.., panies God's revelations of Himself. 11. I am Alpha yet one in the unity of the Spirit and the Headship of and Omega, the first and the last: and--The oldest MSS. Christ. The candlestick is not light, but the bearer of omit all this clause. write in a book-To this book, light, holding it forth to give light around. The itcht having such an origin, and to the other books of Holy is the Lord's, not the church's: from Him she receives Scripture, who is there that gives the weight which it. She is to be a light-bearer to His glory. The their importance demands, preferring them to the candlestick stood in the Holy place, the type of the many books of the world? [BENGEL.] seven charches church on earth, as the Holiest place was type of the -As there were many other churches in Proconsular church in heaven. The Holy place's only light was Asia (e. g.. Miletus, Magnesia, Tralles, besides the derived from the candlestick, day-light being excluded: seven specified, doubtless the number seren is fixed so the Lord God is the church's only light: her's is the upon because of its mystical signification, expressing light of grace, not nature. "Golden" symbolises at once totality and universality. The words "which are in the greatest preciousness and sacredness: so that in Asia" are rejected by the oldest MSS., A, B, C, CY- the Zend Avesta "golden" is synonymous with PRIAN, Vulgate, and Syriac: Coptic alone supports heavenly or divine. [TRENCH.] 13. His glorified form them of old authorities. These seven are representa- as man could be recognised by John, who had seen it tive churches; and, as a complex whole, idesily com- at the transfiguration. in the midst-Implying Christ's plete, embody the chief spiritual characteristics of the continual presence and ceaseless activity in the midst church, whether as faithful or unfaithful, in all ages. of His people on earth. La ch. 4., when He appears 1s The churches selected are not taken at random, but heaven, His insignia undergo a corresponding change; have a many-sided completeness. Thus, on one side yet even there the rainbow reminds us of His everwe have Smyrna, a church exposed to persecutions lasting covenant with them. seven-Omitted in two unto death; on the other Sardis, having a high name of the oldest MSS., but supported by one. Son of man for spiritual life and yet dead. Again, Laodicea, in its-The form which John had seen enduring the agony own estimate rich and having need of nothing, with of Gethsemane, and the shame and anguish of Calvary, ample talents, yet lukewarm in Christ's cause; on the he now sees glorified. His glory as Son of man pot other hand, Philadelphia, with but a little strength, merely Son of God) is the result of His hailiation as yet keeping Christ's word and having an open door of Son of man. down to the foot-A mark of high rank. usefulness set before it by Christ Himself. Again, The garment and girdle seem to be emblems of fis Ephesus, intolerant of evil and of false apostles, yet priesthood. Cf. Exodus, 28. 2, 4, 31; LXX. Aaron having left its first love; on the other hand, Thyatira, robe and girdle were for glory and beauty." and com abounding in works, love, service, and faith, yet suffer bined the insignia of royalty and priesthood, the ing the false prophetess to seduce many. In another characteristics of Christ's antitypical priesthood aspect, Ephesus in conflict with false freedom, i.e., "after the order of Melchisedec." His being in th fleshly licentiousness (the Nicolaitanes); so also Per- midst of the candlesticks (only seen in the temple, shows gamos in conflict with Balaam-like tempters to forni- that it is as a king-priest He is so attired. This priestcation and idol-meats; and on the other side, Phila-hood He has exercised ever since His ascension; and, delphia in conflict with the Jewish synagogue, i.e., legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies: a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus meaning "the beloved" or "desired" (STIER]) represents the waning period of the apostolic age. Smyrna ("myrrh" bitter suffering. yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal church in the first half of the middle ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea,

therefore, here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Leviticus, 16. 4, 23, 24, the cheateth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Margin, Isaiah, 4. 2. The angels are attired somewhat like their Lord ch. 15. 6. The ord nary girding for one actively engaged, was at the lows but JOSEPHUS, Antiquities, 3., 7. 2, expressly tells t that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together. symbolises collected powers. Righteousness and ja Julness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's are all of gold: the antitype exceeds the type. 14. Greek, "But ar "And." like wool-Greek, "like white wool" The clear is the point of comparison: signifying parvy d glory. So in Isaiah, 1, 18. Not age, for hoary hairs

Christ's Title, the First and the

REVELATION, II.

Last-once now Ever-Living. are the sign of decay. eyes...as...flame-all-searching | people. "To Him belongs absolute being.as contrasted and penetrating like fire: at the same time, also, im- with the relative being of the creature: others may plying consuming indignation against sin, especially at share, He only hath immortality; being in essence, not His coming in flaming fire, taking vengeance" on all by mere participation, immortal. [THEODORET in the ungodly, which is confirmed as the meaning here, TRENCH.] One oldest MS. with English Version, reads by Revelation, 19. 11, 12. 15. fine brass-Greek,“chalco-"Amen" Two others, and most of the oldest versions loanus," derived by some from two Greek words, brass and fathers, omit it. His having passed through death and frankincense: derived by Bochart from Greek as one of us, and now living in the infinite plenitude of chalcos, brass, and Hebrew libbeen, to whiten; hence, life, reassures His people, since through Him death is brass, which in the furnace has reached a white heat. the gate of resurrection to eternal life. have...keys of Thus it answers to "burnished (flashing, or glowing) | hell-Greek, "Hades:" Hebrew, "Sheol." "Hell" in brass" Ezekiel, 1. 7; Revelation, 10. 1, "His feet as the sense, the place of torment, answers to a different pillars of fire." Translate," Glowing brass, as if they Greek word, viz., Gehenna, I can release from the had been made fiery (red-hot) in a furnace." The feet unseen world of spirits and from DEATH whom I will. of the priests were bare in ministering in the sanctuary. The oldest MSS. read by transposition, "Death and So our great High Priest here. voice as...many waters Hades," or Hell. It is death (which came in by sin, -Ezekiel, 43. 2: in Daniel, 10. 6. it is like the voice robbing man of his immortal birthright, Romans, 5. of a multitude." As the bridegroom's voice, so the 12) that peoples Hades, and therefore should stand bride's, ch. 14. 2; 19. 6; Ezekiel, 1. 24, the cherubim, or first in order. Keys are emblems of authority, openredeemed creation. His voice, however, is here re-ing and shutting at will "the gates of Hades" (Psalm, garded in its terribleness to His foes. Contrast Song 9. 13, 14; Isaiah, 38. 10; Matthew, 16, 18), 19. The oidof Solomon, 2. 8; 6. 2, with which, cf, ch. 3, 20. 16. he had est MSS. read, "Write therefore" (inasmuch as I, "the -Greek, "having." St. John takes up the description First and the Last, have the keys of death, and vouchfrom time to time, irrespective of the construction, safe to thee this vision for the comfort and warning with separate strokes of the pencil. [ALFORD.] in... of the church). things which are- the things which right hand seven stars-(v. 20; ch. 2. 1; 3. 1.) He holds thou hast seen" are those narrated in this chapter (cf. them as a star-studded "crown of glory," or "royal v. 11). "The things which are" imply the present state diadem," in His hand: so Isaiah, 62. 3. He is their of things in the churches when John was writing, as Possessor and Upholder. out of... mouth went-Greek represented chs. 2. and 3. "The things which shall be "going forth" not wielded in the hand. His WORD hereafter," the things symbolically represented conis omnipotent in executing His wili in punishing sin- cerning the future history of the chs. 4.-22. ALFORD ners. It is the sword of His Spirit. Reproof and translates, "What things they signify;" but the antipunishment, rather than its converting winning power, thesis of the next clause forbids this, "the things which is the prominent point. Still as He encourages the shall be hereafter," Greek, "which are about to come churches, as well as threatens, the former quality of to pass." The plural (Greek) "are," instead of the the Word is not excluded. Its two edges (back and usual Greek construction singular, is owing to churches front) may allude to its double efficacy, condemning and persons being meant by "things" in the clause, some, converting others. TERTULLIAN, adv. Jud.."the things which are." 20. in Greek, "upon my takes them of the Old and the New Testament. right hand." the mystery...candlesticks-in apposition RICHARD of St. Victor, "the Old Testament cutting to, and explaining," the things which thou hast seen," externally our carnal, the New Testament internally governed by "Write." Mystery signifies the hidden our spiritual sins." sword-Greek, Romphaia, the truth veiled under this symbol, and now revealed: its Thracian long and heavy broad sword: six times in correlative is revelation. Stars symbolise lordship Revelation, once only elsewhere in New Testament, (Numbers, 24. 17; cf. Daniel, 12. 3, of faithful teachers; viz., Luke, 2. 33. sun...in his strength-in unclouded ch. 8. 10; 12. 4; Jude, 13). angels-Not as ALFORD, power. So shall the righteous shine, reflecting the from ORIGEN, Homily 13 on Luke, and 20 on Numbers, image of the Sun of righteousness. TRENCH notices the guardian angels of the churches, just as individthat this description, sublime as a purely mental con-uals have their guardian angels. For how could ception, would be intolerable if we were to give it an heavenly angels be charged with the delinquencies outward form. With the Greeks, Esthetical taste laid here to the charge of these angels? Then, if a was the first consideration, to which all others must human angel be meant (as the Old Testament, analogy give way. With the Hebrews, truth and the full re- favours, Haggai, 1. 13, "the Lord's Messenger in the presentation ideally of the religious reality were the Lord's message:" Malachi, 2. 7; 3. 1), the bishop, or paramount consideration, that representation being superintendent pastor, must be the angel. For wheredesigned not to be outwardly embodied, but to remain as there were many presbyters in each of the larger a purely mental conception. This exalting of the churches (as e.g., Ephesus, Smyrna, &c., there was but essence above the form marks their deeper religious one angel, whom, moreover, the Chief Shepherd and earnestness. 17. So fallen is man that God's manifes- Bishop of souls holds responsible for the spiritual state tation of His glorious presence overwhelms him. laid of the church under him. The term angel, designating his right hand upon me-So the same Lord Jesus did at an office, is, in accordance with the enigmatic symbolthe transfiguration to the three prostrate disciples, of ism of this book, transferred from the heavenly to the whom John was one, saying. Be not afraid. The earthly superior ministers of Jehovah: reminding them "touch" of His hand, as of old, imparted strength. that, like the heavenly angels above, they below should unto me-Omitted in the oldest MSS. the first... the fulfil God's mission zealously, promptly and efficiently. last-Isaiah, 41. 4; 44. &; 48. 12.) From eternity, and "Thy will be done on earth, as it is in heaven!" enduring to eternity: "the First by creation, the Last CHAPTER II. by retribution; the First, because before me there was Ver. 1-29. EPISTLES TO EPHESUS, SMYRNA, PERno God formed; the Last, because after me there shall GAMOS, THYATIRA. Each of the seven epistles in this be no other: the First, because from me are all things; chapter and ch. 3., commences with "I know thy the Last, because to me all things return." [RICHARD works." Each contains a promise from Christ. "To OF ST. VICTOR.] 18. Translate as Greek, "And THE him that overcometh." Each ends with "He that hath LIVING ONE:" connected with last sentence, v. 17. and an ear, let him hear what the Spirit saith unto the was-Greek, "and (yet) I became dead." alive for ever-churches." The title of our Lord in each case accords more-Greek, "living unto the ages of ages:" not merely with the nature of the address, and is mainly taken "I live," but I have life and am the source of it to my from the imagery of the vision, ch. 1. Each address

The Graces and the Faults

REVELATION, II

of the Ephesian Church. has a threat or a promise, and most of the addresses find to approve, and only after this notes the shorthave both. Their order seems to be ecclesiastical comings. left thy first love-to Christ. Cf. 1 Timothy, civil, and geographical: Ephesus first, as being the 5. 12, "cast off their first faith." See the Ephesians Asiatic metropolis (termed "the light of Asia," and first love, Ephesians, 1. 16. This epistle was written "first city of Asia"), the nearest to Patmos, where John under Domitian, when thirty years had elapsed since received the epistle to the seven churches, and also as Paul had written his epistle to them. Their warmth being that church with which John was especially con- of love had given place to a lifeless orthodoxy. L nected; then the churches on the West coast of Asia; Paul's view of faith so-called without love, 1 Coristhen those in the interior. Smyrna and Philadelphia thians, 13, 2. 5. whence-from what a height. do the alone receive unmixed praise. Sardis and Laodicea first works-the works which flowed from thy first love, receive almost solely censure. In Ephesus, Pergamos, Not merely "feel thy first feelings," but do works and Thyatira, there are some things to praise, others flowing from the same principle as formerly, "faith to condemn, the latter element preponderating in one which worketh by love." quickly-Omitted in two oldcase Ephesus), the former in the two others (Pergamos est MSS., Vulgate and Coptic versions: supported by and Thyatira. Thus the main characteristics of the one oldest MS. I will come-Greek, "I am coming” in different states of different churches, in all times and special judgment on thee. remove thy candlestick out of places, are pourtrayed, and they are suitably encour- his place-I will take away the church from Ephesus aged or warned. 1. Ephesus-famed for the temple of and remove it elsewhere. It is removal of the Diana, one of the seven wonders of the world. For candlestick, not extinction of the candle, which is three years Paul laboured there. He subsequently threatened here; judgment for some, but that very ordained Timothy superintending overseer or bishop judgment the occasion of mercy for others. So it has there: probably his charge was but of a temporary been. The seat of the church has been changed, but nature. St. John, towards the close of his life, took the church itself survives. What the East has lost, it as the centre from which he superintended the pro- the West has gained. One who lately visited Ephesus vince. holdeth-Greek, “holdeth fast," as in v. 25; ch. found only three Christians there, and these so 3. 11; cf. John, 10, 28, 29. The title of Christ here as ignorant as scarcely to have heard the names of St. "holding fast the seven stars from ch. 1. 16: only that, Paul or St. John." (TRENCH.) 6. But-How graciously. for having is substituted holding fast in His grasp, after necessary censure, He returns to praise for and walking in the midst of the seven candlesticks," our consolation, and as an example to us, that we accords with the beginning of his address to the seven should show, when we reprove, we have more pleasure churches representing the universal church. Walking in praising than in fault-finding. hatest the deedsexpresses His unwearied activity in the church, guard- We should hate men's evil deeds, not hate the men ing her from internal and external evils, as the high themselves. Nicolaitanes-IRENEUS, Hæreses, 1. 26. 2, priest moved to and fro in the sanctuary. 2. I know and TERTULLIAN, Præscriptione Hæreticorum, 46, thy works-expressing His omniscience. Not merely make these followers of Nicolaus one of the seven "thy professions, desires, good resolutions" (ch. 14. 13, (honourably mentioned, Acts, 6, 3, 5). They, CLEMENS end). thy labonr-Two oldest MSS. omit "thy?" one ALEXANDRINUS, Stromata, 2. 20; 3.4; and EPIPHANIUS, supports it. The Greek means "labour unto weari- Hæreses, 25, evidently confound the later Gnostic ness." patience-persevering endurance. bear-Evil Nicolaitanes, or followers of one Nicolas, with those of men are a burden which the Ephesian church regarded Revelation. MICHAELIS' view is probable: Nicolaos as intolerable. We are to bear (the same Greek, (conqueror of the people) is the Greck version of BGalatians, 6. 2) one another's burdens" in the case of laani, from Hebrew Belang Am, Destroyer of the people weak brethren; but not to bear false brethren. tried Revelation abounds in such duplicate Hebrew and -by experiment: not the Greek for "test," as 1 John, Greek names: as Apollyon, Abaddon: Devil, Satan: 4. 1. The apostolical churches had the miraculous gift Yea (Greek Nai), Amen. The name like other names, of discerning spirits. Ct. Acts, 20. 28-30, wherein Paul Egypt, Babylon, Sodom, is symbolic. Cf. s. 14, 15, presciently warned the Ephesian elders of the coming which shows the true sense of Nicolaitanes; they are false teachers, as also in writing to Timothy at Ephesus. not a sect, but professing Christians who, like Balaam TERTULLIAN de baptism., 17, and JEROME, in Catal. of old, tried to introduce into the church a false freeVir. Illustr. in Luca 7, record of John, that when a dom, ie., licentiousness; this was a reaction in the writing, professing to be a canonical history of the opposite direction from Judaism, the first danger to acts of St. Paul, had been composed by a presbyter of the church combated in the council of Jerusalem, and Ephesus, John convicted the author and condemned by Paul in the epistle to Galatians. These symbolical the work. So on one occasion he would not remain Nicolaitanes, or followers of Balaam, abused Paul's under the same roof as Cerinthus the heretic. say they doctrine of the grace of God into a plea for lascivicesare apostles-probably Judaizers. IGNATIUS, ad Ephe-ness (2 Peter, 2. 15, 16, 19; Jude, 4, 11; who both describe sum, 6, says subsequently, "Onesimus praises exceed ingly your good discipline that no heresy dwells among you" and 9, "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears." 3. borne...patience-The oldest MSS, transpose these words. Then translate as Greek, "persevering endurance...borne." "Thou hast borne" my reproach, but thou canst not bear the evil" (v. 2). A beautiful antithesis. and...hast laboured, and hast not fainted -The two oldest MSS, and oldest versions read, "and ...hast not laboured," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, I know thy labour...and thou hast not laboured." But what is meant is, "Thou hast not been wearied out with labour." 4. somewhat...because-translate. "I have against thee (this) that," &c. It is not a mere "somewhat" it is everything. How characteristic of our gracious Lord, that He puts foremost all He can

the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCE: The Antinomian Gnostics were so opposed to John as a Judaizing apostle, that they would assume as a name of chiefest honour one which John branded with dishonour. 7. He that hath an ear-This clause precedes the promise in the first three addresses, succeeds to it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given “the hearing ear," whose "ear God hath wakened" and "opened." Cf. "Faith, the ears of the soul" [CL MENS ALEXANDRINUS.] the Spirit saith-what Christ saith, the Spirit saith: so one are the Second and Third Persons. unto the churches-not merely to the par ticular, but to the universal church. give...tree of lib