Christ Sets before Philadelphia REVELATION, III an Open Dpor the erasure of the others. before...before-Greek," in | oldest MSS., B. &, Coptic version, and ORIGEN read, the presence of." Cf. the same promise of Christ's "shall open." Two oldest MSS., A, C, and Vulgate confessing before His Father, &c., those who confessed Him, Matthew, 10. 32. 33; Luke, 12. 8. 9. He omits "in heaven" after "my Father," because there is, now that He is in heaven, no contrast between the Father in hearen, and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth. [TRENCH.] An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the colour of John's style, such as it appears in his gospel and epistles. The coincidence is mainly with the three other gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause "He that hath an ear, let him hear," is not repeated from John's gospel, but from the Lord's own words in the three synoptic gospels (Matthew, 11. 15; 13. 9: Mark, 4. 9, 23; 7. 16; Lnke, 8. 8; 14. 35). 6. (Cf. Note, ch. 2. 7.) 7. Philadelphia-in Lydia, twenty-eight miles South-East of Sardis, built by Attalus Philadelphus, king of Pergamus, who died 138 A.D. It was nearly destroyed by an earthquake in the reign of Tiberius. [TACITUS, Annals, 2. 47.] The connexion of this church with Jews there causes the address to it to have an Old Testament colouring in the images employed. It and Smyrna alone of the Seven receive unmixed praise. be that is holy-as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek hagios, separate from evil, and perfectly hating it). In contrast to "the synagogue of Satan" (r. 91. true-Greek alethinos: VERY God, as distinguished from the false gods, and from all those who say that they are what they are not (v. 9): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light (John, 1. 9; 1 John, 2. 8), Bread (John, 6. 32), the Vine (John, 15. 1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (John, 17. 3: 1 Thessalonians, 1. 9). The Greek alethes, on the other hand, is truth-speaking, truth-loving (John, 3. 33; Titus, 1. 2). he that hath the key of David-the antitype of Eliakim, to whom the "key." the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer. as unworthy of it. Christ, the heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and shall reign over the house of Jacob." literal and spiritual (Luke, 1. 32, 33), for ever." "as a Son over His own house" (Hebrews, 3. 2-6. It rests with Christ to open or shut the heavenly palace, deciding who is, and who not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell (the grave) and death (ch. 1. 18). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the gospel-door to the Gentiles (Acts, 10.; 11. 17, 18; especially 14, 27, end). But he wrongly tried to shut the door in part again (Galatians, 2. 11-18). Eliakim had "the key of the house of David laid upon his shoulder:" Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though the synagogue of Satan." false "Jews" (v. 9), try to "shut" the "door" which I "set open before thee," "no man can shut it" (v. 8). shutteth-So Vulgate and Syriac versions read. But the four oldest MSS. read, "shall shut:" so Coptic version and ORIGEN. shutteth version, support English Version reading. 8. I have The New Name: Laodicea, as REVELATION, III. Lukewarm, shall be Spued Out. and safety may sometimes be the same." 13. (Note. ch. 2. 7.) 14. Laodiceans-The city was in the SouthWest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, 62 A.D., and rebuilt by its wealthy citizens without the help of the state. [TACITUS, Annals, 14. 27.] This wealth (arising from the excellence of its wools led to a self-satisfied, lukewarm state in spiritual things, as v. 17 describes. See Note on Colossians, 4. 16, on the epistle which is thought to have been written to the Laodicean church by Paul. The church in later times was apparently flourishing; for one of the councils at which the canon of Scripture was determined, was held in Laodicea in 361 A. D. Hardly a Christian is now to be found on or near its site. the Amen-Isaiah, 65. 16, Hebrew," Bless Himself in the God of Amen...swear by the God of Amen;" 2 Corinthians, 1. 20.) He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you" for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen, I say unto you," is equivalent to the Old Testament for alone He uses (in the Greek) the double "Amen," John, 1. 51; 3. 3, &c., in English Version, "Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose," neither hot nor cold" (v. 16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, 8. 46, name him as the first bishop of Laodicea: supposed to be the son of Philemon (Philemon, 2). faithful and true Witness-As "the Amen" expresses the unchangeable truth of His promises; so "the faithful and true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful." i.e., trustworthy (2 Timothy, 2. 11, 13). "True" is here (Greek alethinos) not truth-speaking (Greek alethes), but "perfectly realizing all that is coinprehended in the name Witness" (1 Timothy, 6. 13. Three things are necessary for this: (1.) To have seen with his own eyes what He attests; (2.) to be coinpetent to relate it for others; (3.) to be willing truthfully to do so. In Christ all these conditions meet. to persevering faithfulness, and the consolation under present trials. that...which thou hast-" The word of my patience," or "endurance" (v. 10, which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease. that no man take thy crown-which otherwise thou wouldest receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself (Colossians, 2. 18). 12. pillar in the temple-In one sense there shall be "no temple" in the heavenly city, because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as in the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo, 12. and 13.), like the colossal pillars before Solomon's temple, Boaz (ie., "In it is strength") and Jachin (It shall be established"): only that those pillars were outside, these shall be within the temple. my God-(Note, ch. 2. 7.) go no more out-The Greek is stronger, never more at all. As the elect angels are beyond the possi-mula," as I live, saith Jehovah." In St. John's gospel bility of falling, being now under (as the schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect. as to shut out the lost (Matthew, 25. 10; John, 8. 35; cf. Isaiah, 22, 23, the type, Eliakim). They shall be priests for ever unto God ch. 1. 6. "Who would not yearn for that city out of which no friend departs, and into which no enemy enters." [AUGUSTINE in TRENCH.] Write upon him the name of my God-as belonging to God in a peculiar sense (ch. 7. 3; 9. 4; 14. 1; and especially 22, 4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Exodus, 28. 36-38): so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Cf. the caricature of this in the brand on the forehead of the beast's followers (ch. 13. 16, 17), and on the harlot (ch. 17. 5; cf. 20. 4). name of the city of my God-as one of its citizens (ch. 21. 2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saints' citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (ch. 22. 14). This was the city which Abraham looked for. new-[TRENCH.] beginning of the creation of Ged-not He Greek kaines. Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek nea would express that it had recently come into existence; but Greek kaine, that which is new and different, superseding the worn out old Jerusalem and its polity. "John, in the gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name Hie rousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one." [BENGEL.] my new name-at present incommunicable, and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom-not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel (Decline and Fall, ch. 64), gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia in a temporal point of view, "Among the Greek colonies and churches of Asia, Philadelphia is still erect,-a column in a scene of ruins-a pleasing example that the paths of honour whom God created first, but as in Colossians, 1. 15-18 (cf. Notes there), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Anien." 15. neither cold-The antithesis to "hot," lit., boiling ("fervent," Acts, 18. 25; Romans, 12. 11; cf. Song of Solomon, 8. 6; Luke, 24. 32), requires that "cold" should here mean more than negatively cold; it is rather, positively, icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (v. 17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle." [ALFORD.] Also, there is more hope of the cold, i.e., those who are of the world, and not yet warmed by the gospel call; for, when called, they may become hot and fervent Christians: such did the once Christ will Reject REVELATION, III. the Lukewarm. money transactions. [CICERO.] mayest be rich-Greck. "...enriched." white raiment-"garments." Iaodices's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Chris's righteousness imputed to the believer in justification, and imparted in sanctification. appear-Greek, "he manifested," viz., at the last day, when every one without the wedding-garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honour. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Colossians, 3. 10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now, it must be so at last. apoint... with eye-salve-The oldest MSS. read," buy of me eyesalve (collyrium, a roll of ointment) to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek hapless, "simple"), or otherwise, the man sees aright spiritu ally, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin. then heals: He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. TRENCH notices that the most sunken churches of the seven, viz., Sardis and Laodicea, are the ones in which alone there are specified no opponents from without, nor heresies from within. The church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her ener gies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all. 19. Job, &, 17: Proverbs, 3. 11, 12; Hebrews, 12. 5, 6.) So in the case of Manasses (2 Chronicles, 33. 11-13). As mang-All. cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervour: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2 Timothy, 4. Such were the halters between two opinions in Israel (1 Kings, 18. 21; cf. 2 Kings, 17. 41; Matthew, 6. 24). 16. neither cold nor hot-So one oldest MS., B., and Vulgate read. But two oldest MSS.. Syriac, and Coptic, transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the church. The Lord addresses the angel as the embodiment and representative of the church. The chief minister is answerable for his flock, if he have not faithfully warned the members of it. I will-Greek, "I am about to," "I am ready to " I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealing towards them will depend on theirs towards Him. spue thee out of my mouth-reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea. 17. Selfsufficiency is the fatal danger of a lukewarm state (Note, v. 15). thou sayest-virtually and mentally if not in so many words. increased with goods-Greek, "have become enriched," implying self-praise in selfacquired riches. The Lord alludes to Hosea, 12. 8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual selfsufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches. knowest not that thou-in particular, above all others. The "Tпou" in the Greek is emphatical. art wretched-Greek. "art the wretched one." miserable-So one oldest MS. reads. But two oldest MSS. prefix "the." Translate, the pitiable:" "the"He scourgeth every son whom He receiveth. And one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing" blind-whereas Laodicea boasted of a deeper than common insight into Divine things. They were not absolutely blind, else eye-salve would have been of no avail to them: but short-sighted. 18. Gentle and loving irony. Take my advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage: then, listen to my counsel (for I am "Counsellor," Isaiah, 9, 6)," buy of ME" (in whom, according to Paul's epistle written to the neighbouring Colosse, and intended for the Laodicean church also, Colossians, 2. 1, 3; 4. 16, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay, the very purchase-money consists in the renunciation of all self-righteousness, such as Laodicea had (v. 17). "Buy" at the cost of thine own self-sufficiency (so St. Paul, Philippians, 3. 7, 8): and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, eg., self and worldly desires. Cf. Isaiah, 65. 1, "Buy... without money and price." gold tried in-lit.," fired (and fresh) from the fire," i.e., just fresh from the furpace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (v. 17. of ine-the source of "unsearchable riches" (Ephesians 3. 8). Laodicea was a city of extensive shalt thou be an exception? If excepted from suffering Christ Stands at the REVELATION, IV. Door and Knocks. Lord's mediators of blessing and administrators of His desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Cf. Song of Solomon, 5. 4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her Divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors." (NICOLAUS CABASILAS in TRENCH] my voice-He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard: or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providences and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock; therefore, we should always be ready to open to Him immediately. if any man hear-for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Matthew. 11. 12): whosoever does hear, does so not of himself, but by the drawings of God's grace (John, 6. 44): repentance is Christ's gift (Acts, 5. 3). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Cf. HILARY on Psalm 118. 89. I will come in to him-as I did to Zaccheus. sup with him, and he with me-Delightful reciprocity. Cf. "dwelleth in me, and I in Him," John, 6. 56. Whereas, ordinarily, the admitted guest sups with the admitter, here the Divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of the Song of Solomon, 4. 16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Cf. the same interchange, John, 21. 9-13, the feast being made up of the viands that Jesus brought, Ver. 1-11. VISION OF GOD'S THRONE IN HEAVEN: and those which the disciples brought. The consum- THE FOUR AND TWENTY ELDERS: THE FOUR LIVING mation of this blessed intercommunion shall be at the CREATURES. Here begins the Revelation proper; and Marriage Supper of the Lamb, of which the Lord's first, chs. 4. and 5. set before us the heavenly scenery supper is the earnest and foretaste. 21. sit with me in of the succeeding visions, and God on His throne, as my throne-(ch. 2. 26, 27; 20. 6; Matthew, 19. 28; 20. 23; the covenant God of His church, the Revealer of them John, 17. 22, 24; 2 Timothy, 2. 12.) The same whom to His apostle through Jesus Christ. The first great Christ had just before threatened to spue out of His portion comprises the opening of the seals and the mouth, is now offered a seat with Him on His throne! sounding of the trumpets (chs. 4.-11.). As the com. The highest place is within reach of the lowest: the munication respecting the seven churches opened with faintest spark of grace may be fanned into the mighti- a suitable vision of the Lord Jesus as Head of the est flame of love." (TRENCH.] even as I also-Two church, so the second part opens with a vision suitthrones are here mentioned, (1.) His Father's, upon able to the matter to be revealed. The scene is which He now sits, and has sat since His ascension, changed from earth to heaven. 1. After this-Greck, after His victory over death, sin, the world: upon this "After these things," marking the opening of the next none can sit save God, and the God-man Christ Jesus, vision in the succession. Here is the transition from for it is the incommunicable prerogative of God alone; "the things which are" (ch. 1. 19), the existing state of (2.) the throne which shall be peculiarly His as the the seven churches, as a type of the church in general, once humbled and then glorified Son of man, to be set in John's time, to "the things which shall be hereup over the whole earth (heretofore usurped by Satan) after," viz., in relation to the time when John wrote. at His coming again: in this the victorious saints shall I looked-rather as Greek, "I saw" in vision: not as share (1 Corinthians, 6. 2). The transfigured elect English Version means, I directed my look that way. church shall with Christ judge and reign over the na-was-Omit, as not being in the Greek. opened-"standtions in the flesh, and Israel the foremost of them: ministering blessings to them as angels were the CHAPTER IV. ing open" not as though John saw it in the act of being opened. CI, Ezekiel, 1. 1; Matthew, 3. 16; Acts, Vision of God's Throne in Heaven. REVELATION, IV. The Four and Treenty Elders. 7. 56; 10. 11. But in those visions, the heavens opened, | (Acts, 1.9); at His coming again (ch. 1. 7). 4. seatsdisclosing the visions to those below on earth. Where- rather as the Greek is translated in this very verse, as here, heaven, the temple of God, remains closed to "thrones," of course lower and smaller than the grand those on earth, but John is transported in vision central throne. So ch. 16. 10, "the seat (rather throne through an open door up into heaven, whence he can of the beast," in hellish parody of God's throne, fear see things passing on earth or in heaven, according as and twenty elders-Greck, "the four and twenty for as the scenes of the several visions require. the first voice one oldest MS., 'twenty-four) elders:" the well-known which I heard the voice which I heard at first, viz., in elders. [ALFORD.] But TREGELLES translates, “Upon ch. 1. 10; the former voice. was as it were-Omit was, the twenty-four thrones (I saw: omitted in two oldest it not being in the Greek. "Behold" governs in sense MSS.) elders sitting" which is more probable, as the both "a door," &c., and "the first voice which," &c. twenty-four elders were not mentioned before, whereas Come up hither-through the "open door." be-come the twenty four thrones were. They are not angels, to pass. hereafter-Greek, "after these things:" after for they have white robes and crowns of victory, imthe present time (ch. 1. 19). 2. And-Omitted in the plying a conflict and endurance, "Thou hast redeemed two oldest MSS., Vulgate, Syriac. I was-Greek, "I us"): they represent the Heads of the Old and New became in the Spirit" (Note, ch. 1. 10: I was completely Testament churches respectively, the Twelve Patrirapt in vision into the heavenly world. was set-not archs (cf. ch. 7. 6-8, not in their personal, but in their was placed, but was situated, lit., lay. one sat on the representative character), and Twelve Apostles. So in throne-the Eternal Father: the Creator (v, 11): also, cf. ch. 15. 3, "the song of Moses, and of the Lamb," the v. 8, with ch. 1. 4, where also the Father is designated double constituents of the church are implied, the Old "Which is, and was, and is to come." When the Son, Testament and the New Testament. "Elders" is the "the Lamb," is introduced, ch. 5, 5-0, a new song is very term for the ministry both of the Old and New sung which distinguishes the Sitter on the throne from Testament, the Jewish and the Catholic Gentile the Lamb, "Thou hast redeemed us to God," and v. 13, | church. The tabernacle was a "pattern" of the hea"Unto Him that sitteth upon the throne, and unto the venly antitype; the Holy place, a figure of HEAVEN Lamb." So also in ch. 5. 7, as in Daniel, 7. 13, the Son ITSELF. Thus Jehovah's throne is represented by the of man brought before the Ancient of days is distin- mercy-seat in the Holiest, with the Shekinah cloud guished from Him. The Father in essence is invisible, over it. "The seven lamps of fire before the throne" but in Scripture at times is represented as assuming (v. 5) are antitypical to the seven-branched candlestick a visible form. 3. was-Omitted in the two oldest also in the Holiest, emblem of the manifold Spirit of MSS., but supported by Vulgate and Coptic. to look God: "the sea of glass” (v. 6) corresponds to the molten upon-Greek, in sight," or "appearance." jasper- sea before the sanctuary, wherein the priests washed From ch. 21. 11, where it is called most precious, which themselves before entering on their holy service; so the jasper was not, EBRARD infers it was a diamond. introduced here in connexion with the redeemed Ordinarily, the jasper is a stone of various wavy "priests unto God" (cf. Note, ch. 15. 2). The "four liv colours, somewhat transparent: in ch. 21. 11, it repre- ing creatures" (v, 6, 7) answers to the cherubim over sents watery crystalline brightness. The sardine, our the mercy-seat. So the twenty-four throned and cornelian, or else a fiery red. As the watery bright-crowned elders are typified by the twenty four chiefs ness represents God's holiness, so the fiery red His of the twenty four courses of priests," Governors of the justice executing flery wrath. The same union of white sanctuary, and governors of God" (1 Chronicles, 21. 6; or watery brightness and fiery redness, appears in ch. 25.). 5. proceeded-Greek, "proceed." thunderings and 1. 14; 10. 1; Ezekiel, 1. 4; 8. 2; Daniel, 7, 9. rainbow voices-The two oldest MSS. transpose, "voices and round about the throne-forming a complete circle (type thunderings." Cf. at the giving of the law on Sinsi, of God's perfection and eternity: not a half circle as Exodus, 19. 16. "The thunderings express God's the earthly rainbow) surrounding the throne vertically. threats against the ungodly: there are voices in the Its various colours, which combined form one pure thunders (ch. 10. 3), ie, not only does He threaten solar ray, symbolize the varied aspects of God's provi- generally, but also predicts special judgments." (GROdential dealings uniting in one harmonious whole. TIUS.] seven lamps...seven Spirits-The Holy Spirit in Here, however, the predominating colour among the His sevenfold operation, as the light-and-life-giver df. prismatic colours is green, the most refreshing of ch. 5, 6, seven eyes...the seven Spirits of God; 1. 4; 21. 23; colours to look upon, and so symbolizing God's con- Psalm 119. 105) and fiery-purifier of the godly, and consolatory promises in Christ to His people amidst sumer of the ungodly (Matthew, 3.11). 6. Two oldest judgments on His foes. Moreover, the rainbow was MSS., A, B, Vulgate, Coptic, and Syriae, read, “As t the appointed token of God's covenant with all flesh, were a sea of glass." like...crystal-not imperfectly and His people in particular. Hereby God in type transparent as the ancient common glass, but like rock renewed to man the grant originally made to the first crystal. Contrast the turbid "many waters" on which Adam. The antitype will be the "new heavens and the harlot "sitteth" (ch, 17.). Cf. Job, 37, 18, ** the sky the new earth" restored to redeemed man, just as the...as a molten looking-glass." Thus, primarily, the purs earth, after the destruction by the flood, was restored ether which separates God's throne from St. John, and to Noah. As the rainbow was first reflected on the from all things before it, may be meant, symbolizing waters of the world's ruin, and continues to be seen the "purity, calmness, and majesty of God's rule." only when a cloud is brought over the earth, so [ALFORD.] But see the analogue in the temple, the another deluge, viz., of fire, shall precede the new molten sea before the sanctuary (Note, e. 4, abovel heavens and earth: the Lord, as here, on his throne. There is in this sea depth and transparency, but not whence (v. 5) proceed "lightnings and thunderings," the fluidity and instability of the natural sea (cf. ch. shall issue the commission to rid the earth of its 21. 1). It stands solid, calm, and clear. God's judg oppressors; but then, amidst judgment, when other ments are called "a great deep" (Psalm 36. 6. In ch. men's hearts fail them for fear, the believer shall be 15. 2, it is a "sea of glass mingled with fire." Thng reassured by the rainbow, the covenant token, round there is symbolized here the purificatory baptism of the throne (cf. DE BURGH, Rev.). The heavenly bow water and the Spirit of all who are made "kings and speaks of the shipwreck of the world through sin: it priests unto God." In ch. 15. 2, the baptism with the speaks also of calm and sunshine after the storm, fire of trial is meant. Through both all the kingThe cloud is the regular token of God's and Christ's priests have to pass in coming to God: His judgments, presence, e.g., in the Tabernacle-Holiest place; on which overwhelm the ungodly, they stand firmly upon, Mount Sinai at the giving of the law; at the ascension as on a solid sea of glass: able like Christ to walk ou |