Chapter I: Part 1

A

BRIEF COMMENTARY

ON THE

APOCALYPSE

By SYLVESTER BLISS,

AUTHOR OF “ANALYSIS OF SACRED CHRONOLOGY,” ETC.

SECOND EDITION

BOSTON:

PUBLISHED BY J. V. HIMES,

No. 8 CHARDON STREET.

1853.

CONTENTS

PREFACE. ELEMENTS OF PROPHETIC INTERPRETATION. EXPOSITION OF THE APOCALYPSE. Footnotes

PREFACE.

The Apocalypse should be regarded as a peculiarly interesting portion of scripture: a blessing being promised those who read, hear, and keep the things which are written therein. It has been subjected to so many contradictory interpretations, that any attempt to comprehend its meaning is often regarded with distrust; and the impression has become very prevalent, that it is a “sealed book,”—that its meaning is so hidden in unintelligible symbols, that very little can be known respecting it; and that to attempt to unfold its meaning, is to tread presumptuously on forbidden ground.

The attention of the Christian community has been called more of late to its study, by the publication of several elaborate Expositions. One in two large volumes, 8vo., by Prof. Stuart, was published at Andover, Mass., in 1845. A large 8vo. volume, by David N. Lord, was issued from the press of the Harpers, in New York, in 1847; and a smaller work, by Rev. Thomas Wickes, appeared in that city in 1851. These are the more important works on the subject which have been published in this country. In England, the “Horæ Apocalypticæ,” by the Rev. E. B. Elliott, A.M., late Vicar of Tuxford, and fellow of Trinity College, Cambridge, has passed through several editions,—the fourth of which, in four large vols. 8vo., was published in London, in 1851. These works, with the writings of Habershon, Cunningham, Croly, Bickersteth, Birks, Brooks, Keith, and other distinguished English writers, have caused the study of the Apocalypse to be regarded with more favor of late than heretofore.

The Expositions of MR. LORD have thrown much light on the nature and laws of symbols, by unfolding the principles in accordance with which they are used. The evolving of these has removed from many passages the obscurity which had before caused them to be regarded as enigmatical. There are, doubtless, many portions of the Apocalypse, the meaning of which is as yet only dimly perceived, and which will be more clearly unfolded by the transpiring of future events; and it would be arrogant to claim that its interpretation had been freed from all perplexities. But it is believed that it may be as profitably and as satisfactorily studied as other portions of Scripture; and that the reader may feel an assurance of approximating to a knowledge of the true meaning of its symbolic teachings.

The Bible is its own interpreter; and when practicable, scripture should be explained by scripture. The meaning imputed to any passage must never contradict, but must harmonize with that of parallel texts. In illustrating the several references in the Apocalypse to the same events and epochs, a repetition of scripture is somewhat unavoidable.

These pages have resulted from notes prepared in a familiar course of Bible-class instruction, where the study of brevity was necessary. Without designing to speak dogmatically, the didactic was found the more direct and simple mode of expression. In presenting this exposition, merely as the opinion of the writer, it is with the hope that it will give, in a small compass, a common-sense view of the intricacies of this book, and be acceptable to those interested in the study of prophecy.

ELEMENTS OF PROPHETIC INTERPRETATION.

1. THE GRAMMAR of any science is a development of the principles by which it is governed. As the science of interpretation must be founded on some fixed and uniform laws, the unfolding of these is the first step in the study of prophecy.

2. BIBLICAL EXEGESIS and SACRED HERMENEUTICS, are terms applied to the science of interpretation, or of learning the meaning of Biblical words and phrases.

3. THE USUS LOQUENDI, is the usual mode of speaking. When applied to the Scriptures, it denotes the general _scriptural use_ of words.

4. To learn the meaning of scriptural terms, their general use must be ascertained, by comparing their contexts in the several places of their occurrence.

5. PROPHECY is the prediction of a future event. The term sometimes denotes a book of prophecies (Rev. 22:18); and sometimes a history.—2 Chron. 9:29.

6. CONSECUTIVE Prophecy gives the succession of future events in the order in which they will transpire. _Examples._—See Dan. 2d, 7th, 8th, 11th, and Rev. 6th and 7th, 9th to the 11th; 12th and 15th, &c.

7. DISCURSIVE Prophecy presents future events, irrespective of the order of their occurrence. _Examples._—ISAIAH and the minor prophets.

8. CONDITIONAL Prophecy is when the fulfilment is dependent on the compliance of those to whom the promise is made, with the conditions on which it is given. _Examples._—“_If_ ye walk in my statutes and keep my commandments, and do them: then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.” Lev. 26:3, 4. “But _if_ ye will _not_ hearken unto me, and will _not_ do all these commandments; and _if_ ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, _but_ that ye break my covenant: I also will do this unto you, I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain; for your enemies shall eat it.” _Ib._ 14-16.

“And it shall come to pass, _if_ thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day: that the Lord thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee, and overtake thee, _if_ thou shalt hearken unto the voice of the Lord thy God.” Deut. 28:1, 2. “But it shall come to pass, _if_ thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day: that all these curses shall come upon thee, and overtake thee,” &c. _Ib._ 15.

Predictions of mere national prosperity, or adversity, are usually conditional. When the condition is not expressed, it is implied. _Example._—The Lord said unto Jonah, “Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.... And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.... And God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them: and he did it not.”

For all cases of this kind, the Lord has given the following general RULE: “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it: if that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them.” Jer. 18:7-10.

9. UNCONDITIONAL Prophecy includes all predictions which are absolute in their nature. _Examples._—“But as truly as I live, all the earth shall be filled with the glory of the Lord.” Num. 14:21.

“For behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.... For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.... Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” Isa. 60:2, 3, 12, 21.

“But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.” Micah 4:1.

10. A VISION is a revelation from GOD, supernaturally presented. Future events are made to pass before the mind of the _seer_, as if actually transpiring. _Examples._—See the prophecies of ISAIAH, AMOS, OBADIAH, &c.

11. A SYMBOLIC VISION is where the future events, instead of being presented to the mind of the prophet, are represented by analogous objects. _Examples._—The prophecies of EZEKIEL, DANIEL, ZECHARIAH, and JOHN, are of this kind.

12. A LITERAL Prophecy is where the prediction is given in words used according to their primary and natural import. _Examples._—Num. 14:21-35; Jer. 25:1-33.

13. Prophecy is _figurative_ when it abounds in tropes, as in much of ISAIAH and the minor prophets; and it is symbolic, when symbols instead of the objects themselves are presented—as in DANIEL and JOHN.

14. POETRY is writing thus constituted by the metrical or rhythmical structure of its sentences; and is not necessarily any more figurative or obscure than prose writing. It is, also, a term sometimes applied to the language of excited imagination and feeling.

The Poetry of the Bible consists in Hebrew parallelisms, where the idea of the preceding line is repeated, or contrasted, in the succeeding one. _Examples._—The Psalms, ISAIAH, and other prophets.

15. HIGHLY FIGURATIVE, or SYMBOLIC Prophecies—the laws and use of _Tropes_ and _Symbols_ being understood are not necessarily more equivocal, enigmatical or obscure, than those which are literal.

16. LITERAL FULFILMENT of prophecy is prophecy fulfilled in accordance with the _grammatical interpretation_ of its language.

17. LITERAL INTERPRETATION, when _technically_ applied to the interpretation of prophecy, is not opposed to tropes or figures of speech, but to _spiritual_ interpretation. It interprets the language of the Scriptures, as similar language would be interpreted _in all other writings_.

18. SPIRITUAL INTERPRETATION (_mystical_) seeks, in the language of Scripture, a meaning that is not expressed by any of the ordinary rules of language. It sets at defiance all the laws of language, and makes fancy the interpreter of prophecy. “It subjects clear predictions to an exegetical alembic that effectually subtilizes and evaporates their meaning.”—_Bush._

19. ULTRA LITERAL INTERPRETATION is a disregard of the peculiarities of symbols and of the several kinds of tropes—understanding them as if they were _literally_ expressed.

20. SYMBOLS and TROPES are _literally_ explained, when interpreted in accordance with the _grammatical laws_ which respectively govern their use.

21. PROPHETIC SYMBOLS are objects, real or imaginary, _representative_ of agents or objects possessing analogous characteristics. All agents or objects _seen_ in symbolic visions are symbols. The inspired _explanations_ of symbols are always literal, except when they are affirmed to be the same as some other symbol which represents the same object, as in Rev. 17:9.

22. LAWS OF SYMBOLS.

I. “The Symbol and that which it represents resemble each other in the station they fill, the relation they sustain, and the agencies they exert in their respective spheres.”—_Lord._

II. The Symbol and that which it represents are of the _same_, or they are of _different_ species, kinds, or rank, according to the _nature_ and _use_ of the symbol.

III. “When the Symbol is of such nature, or is used in such a relation that it can properly symbolise something _different_ from itself, the representative and that which it represents, while the counterpart of each other, are of _different_ species, kinds, or rank.”—_Lord._

_Example._—Dan. 7:3, beasts; v. 17, governments.

IV. “Symbols that are of such a nature, station or relation, that there is nothing of an analogous kind that they can represent, symbolize agents, objects, acts, or events of _their own_ kind.”—_Ib._ _Example._—Dan. 7:9.

V. “When the Symbol and that which it symbolizes differ from each other, the correspondence between the representative and that which it represents, still extends to their chief parts; and the elements or parts of the symbols denote corresponding parts in that which is symbolized.”—_Ib._

VI. “The Names of Symbols are their literal and proper names, not metaphorical titles.”—_Ib._

VII. “A single agent, in many instances, symbolizes a body and succession of agents.”—_Ib._

VIII. Symbols of the same kind, and used in the same relations, always represent one class of objects; and when the office of a symbol has been once shown, the same symbol, similarly used, always fills a like office. They are never used arbitrarily.

IX. While like symbols represent like objects, the same agents are often indicated by different symbols.

Thus, a church may be symbolized by a city and a woman; and government, by a beast and a mountain, &c.

23. INSPIRED EXPLANATIONS OF SYMBOLIC REPRESENTATIONS:—

Ancient of Days—The Most High.—Dan. 7:9, 22.
Candlesticks—Churches.—Rev. 1:20.
Carpenters—Destroyers of governments.—Zech. 1:21.
Days—Years.—Num. 14:34. Ezek. 4:4-6.
Horns, of a wild beast—Kings or kingdoms succeeding to a divided
empire.—Dan. 8:22 and 7:24.
Heads, of a wild beast—Kings or forms of government.—Rev. 17:9, 10.
Image, of different metals—A succession of governments.—Dan.
2:37-42.
Incense, or odors—Prayers.—Rev. 5:8 and 8:4.
Lamb, the—Christ.—Rev. 5:6, 9, 10.
Lamb’s wife—Risen saints.—Rev. 19:7, 8.
Lake of fire and brimstone—The place of the second death.—Rev.
20:15.
Likeness of a man—The Lord.—Ezek. 1:26, 28, and 8:2, 4.
Linen, fine and clean—Righteousness of saints—Rev. 19:8.
Mountains—Kings, or forms of government.—Rev. 17:9, 10.
New Jerusalem—The redeemed Church, or the Bride, the Lamb’s
wife.—Rev. 21:9, 10.
Revivification of dry bones—Resurrection of the dead.—Ezek. 37:11,
12.
Stars—Angels, _i.e._, messengers of the churches.—Rev. 1:20.
Souls of martyrs living again—The first resurrection.—Rev. 20:4, 5.
Stone, becoming a mountain—Kingdom of God.—Dan. 2:45.
Waters—Peoples.—Rev. 17:15.
Wild Beasts—Governments.—Dan. 7:17.
Woman—A city.—Rev. 17:18. Explained to be a church.—21:9, 10.

24. TROPES are figures of various kinds, used to _illustrate_ the subjects to which they are applied.—They embrace the Simile, Metaphor, Prosopopœia, Apostrophe, Synecdoche, Allegory, &c.

25. LAWS OF FIGURES—(_a._) “The terms in which they are expressed are used in their ordinary and literal sense.”—_Lord._

(_b._) “The agents or objects to which figures are applied are always expressly mentioned. Figures, in that respect, differ wholly from symbols, which never formally indicate, unless an interpretation is given, who the agents, or what the objects are which they represent.”—_Ib._

(_c._) “The figurative terms are always predicates, or are employed in affirming something of some other agent or object; and are therefore either nouns, verbs, adjectives or adverbs.”—_Ib._

(_d._) “As their terms are used literally, the figure lies, when they are employed in an unusual manner, simply in their being applied to objects to which they do not properly belong.”—_Ib._

(_e._) “They are used accordingly in all such cases for the purpose of illustration, and their explication is accomplished, not by assigning to them some new and extraordinary meaning, but simply by conjoining with them the terms of a comparison which expresses the relation in which they are employed.”—_Ib._

(_f._) “It is in metaphors and personification only that acts and qualities are ascribed to agents and objects that are incompatible with their nature; or do not properly belong to them.”—_Ib. Theo. & Lit. Jour._, vol. 1, p. 354.

26. A SIMILE, or comparison, is an affirmation that one agent, object, or act, is _like_, or as, another,—there being a real or imaginary resemblance. Sometimes only the mere fact of a resemblance is affirmed. At others, the nature of the resemblance is indicated.

_Examples._—“As for man, his days are _as_ grass.” Psa. 103:15. “Whose garment was _white_ as _snow_.” Dan. 7:9.

27. ANTITHESIS is a contrast, or placing in opposite lights things dissimilar.

_Example._—“The wicked are overthrown and are not; but the house of the righteous shall stand.” Prov. 12:7.

28. A METAPHOR is a simile comprised in a word, without the _sign_ of comparison. It is an affirmation of an object, incompatible with its nature—_i.e._, it affirms that an object is, what literally it is only _like_; or attributes to it acts, to which its acts only bear a _resemblance_.

_Examples._—“He is the _Rock_.” Deut. 32:4. “Her gates shall _lament_ and _mourn_.” Isa. 3:25.

A metaphor may be a simple affirmation of what an object is, or it may embrace “the agent, the act, the object, and the effect of an action.”—_Lord._

(_a._) When an object is affirmed to be what it only resembles, that of which the affirmation is made is always _literally_ expressed.

(_b._) “When a nature is ascribed to an object that does not belong to it, the acts or results affirmed to it are proper to that _imputed nature_, not to its own.”—_Lord._

(_c._) “The meaning of a metaphorical passage is precisely what it would be if a comparison only were affirmed.”—_Ib._

29. AN ELLIPTICAL METAPHOR is where the figure is incomplete. An object, instead of being affirmed to be what it only resembles, is introduced by the name proper only to that resemblance. The literal name of the object and the affirmation to complete the figure are to be supplied.

To find the meaning of an elliptical metaphor, trace the word through the Bible, and find to what object such metaphorical term is applied. _Example._—“And in that day there shall be a _Root_ of JESSE, which shall stand for an ensign of the people.” Isa. 11:10. _Explanation._—“I [JESUS] am the _Root_ and the offspring of DAVID.” Rev. 22:16.

30. PROSOPŒIA, or PERSONIFICATION, is an address to an inanimate object, as if it were a person, and had intelligence.—_Lord._ _Example._—“Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.” Deut. 32:1.

31. AN APOSTROPHE is a _digression_ from the order of any discourse, and a direct _address_ to the persons of whom it treats, or to those who are to form a judgment respecting the subject of which it treats.—_Lord._ _Example._—“Hear the word of the LORD, ye rulers of Sodom: give ear unto the law of our GOD, ye people of Gomorrah.” Isa. 1:10.

32. AN ALLEGORY is a narrative in which the subject of the discourse is described by an analogous subject, resembling it in its characteristics and circumstances—the subject of which it is descriptive being indicated in its connection. _Examples._—See Ezek. 31:3-9; Ps. 80:8-16; Jud. 9:8-15.

Past _historical_ events, instead of supposititious ones, are sometimes used for illustration. When thus used they serve as allegories, without affecting their original historical significance. _Example._—Gal. 4: 22-31. See also Rom. 9:7, 8; 1 Cor. 9:9, 10, and 10:11.

33. A PARABLE is a similitude taken from natural things, to instruct us in the knowledge of spiritual. _Examples._—Matt. 13th, and 21:28-41.

The Parable differs from the Allegory in that the acts ascribed are appropriate to the agents to which they are attributed. In the Allegory, acts may be ascribed to real objects which are not natural to those objects. _Example._—See Judges 9:7-15.

The Parable is sometimes used to denote a prophecy, (Num. 23:7); sometimes a discourse, (Job 27:1); sometimes a lamentation, (Micah 2:4); sometimes a proverb, or wise saying, (Prov. 26:7); and sometimes to indicate that a thing is apocryphal. Ezek. 20:49. The terms parable and allegory, are often wrongfully applied.

34. A RIDDLE is an enigma—something to be guessed. _Example._—See Judges 14:24-18. It is sometimes used to denote an allegory. Ezek. 17:1-10.

35. TYPES are emblems—greater events in the future being prefigured by typical observances, “which are a shadow of good things to come.” Col. 2:17.

36. THE HYPOCATASTASIS, or substitution, is a figure introduced by Mr. LORD, in which the objects, or agents, of one class are, without any formal notice, employed in the place of the persons or things of which the passages in which they occur treat; and they are exhibited either as exerting, or as subjected to an agency proper to their nature, in order to represent by analogy, the agency which those persons are to exert, or of which those things are to be the subjects. _Example._—“O, my people, they which lead thee cause thee to err, and destroy the way of thy paths.”—Isa. 3:12,—expressive of the manner in which they were misled by their rulers and kept from the truth.

37. A METONYMY is a reversion, or the use of a noun to express that with which it is intimately connected, instead of using the term which would literally express the idea. Thus the cause is used for the effect, the effect for the cause, the thing containing for that which is contained in it, &c. _Example._—“Ye have eaten up the _vineyard_.” Isa. 3:14—meaning the fruit of the vineyard.

38. A SYNECDOCHE is the use of a word expressive of a part, to signify the whole; or that expressive of the whole, to denote only a part—as the genus for the species, or the species for the genus, &c. _Example._—“_Man_ dieth and wasteth away; yea _man_ giveth up the ghost, and where is he?” Job 14:10.

39. A HYPERBOLE is an exaggeration in which more is expressed than is intended to be understood. _Example._—“I suppose that even the world itself could not contain the books that should be written.” John 21:25—meaning that a great number might be written.

40. IRONY is the utterance of pointed remarks, contrary to the actual thoughts of the speaker or writer—not to deceive, but to add force to the remark. _Examples._—“No doubt but ye are the people, and wisdom shall die with you.” Job 12:2.

“And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he _is_ a god: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked.” 1 Kings 18:27.

41. THE INTERROGATION—while its legitimate use is to ask a question—is also used to affirm or deny with great emphasis. Affirmative interrogations usually have _no_ or _not_ in connection with the verb. _Example._—“Is _not_ God in the height of the heavens?” Job 22:12. _Examples of a negative._—“Shall the earth be made to bring forth in one day? or shall a nation be born at once?” Isa. 66:8. “Can the rush grow up without mire?” Job 8:11.

42. EXCLAMATIONS are digressions from the order of a discourse or writing, to give expression to the emotions of the speaker, or writer. _Example._—“O that I had wings like a dove! for then would I fly away and be at rest!” Psa. 55:6.

43. FABLES are fictions—additions to the word of GOD. All false theories and doctrines supposed to be based on the Bible, all interpretations of Scripture which do violence to the laws of language and falsify their meaning, and all opinions which are the result of mere traditions and doctrines of men, are to be classed as fables. Mark 7:8-13; 1 Pet. 1:18; 1 Tim. 1:4; 4:7; Tit. 1:14.

44. SYNCHRONOUS SCRIPTURES are the several passages which have reference to any one and the same event.

Each portion of Scripture respecting any subject, must be considered in connection with all the Scriptures that refer to the same subject.—_Compare_, for example, Dan. 2:34, 35, 44; 7:18, 27; Matt. 6:10; 13:37-43; 35:34; 1 Tim. 4:1; Rev. 11:15-18.

EXPOSITION OF THE APOCALYPSE.

The Title of the Book.

“The Revelation of Jesus Christ, which God gave to him, to show to
his servants things which must shortly come to pass; and sending,
he signified _them_ through his angel to his servant John: who
testified the word of God, and the testimony of Jesus Christ, and
whatever he saw.”—Rev. 1:1, 2.—_Prof. Whiting’s Translation._

“The very title of John’s predictions, Apocalypse, implies the _unveiling_ or ‘_revelation_’ of the mystic and hidden sense of the prophetic oracles, previously uttered by his inspired predecessors.”—PROF. BUSH.

“The Αποκαλυψις, from which we have our word Apocalypse, signifies, literally, a _revelation_, or _discovery_, of what was _concealed_, or _hidden_.”—DR. CLARKE.

The work of the apostles was “to make all men see what is the fellowship of the mystery, which, from the beginning of the world, hath been hid in God, who created all things by Jesus Christ,” (Eph. 3:9); “even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints,” Col. 1:26. The entire record of the New Testament, is a revelation that God “hath in these last days spoken unto us by his Son;” in distinction from the records of the Old Testament, which He, “at sundry times and in divers manners, spake in time past unto the fathers by the prophets,” Heb. 1:1. But the closing book of the new series is called, in distinction from the others, “THE REVELATION OF JESUS CHRIST.”

It contains the “many things” he had to say to his disciples, in addition to those recorded by the evangelists; but which they could not then bear, John 16:12. It is the revelation “which God gave unto him;” for “there is a God in heaven that revealeth secrets, and maketh known ... what shall be in the latter days,” Dan. 2:28. God communicated by his servants the prophets what should “come to pass hereafter,” by visions which were “certain,” and by “the interpretation thereof” which was “sure,” Dan. 2:46. But Daniel was commanded to “shut up the words, and seal the book, even to the time of the end,” when many should “run to and fro,” and knowledge should “be increased.” And it was added, “Go thy way, Daniel; for the words are closed up and sealed till the time of the end: Many shall be purified and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” Dan. 12:4, 9, 10.

It will thus be seen, that provision had been made for the future _unveiling_ of what was left obscure in the predictions of the Old Testament writers; and for the _unsealing_ of what was then closed up and sealed. This revelation must come from God; for the Saviour has testified, that “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” Matt. 24:36. “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever.” Deut. 29:29.

As God had provided for a more full “revelation” respecting the events of the future, it was necessary that it should be communicated through “the appointed Heir of all things,” by whom he was to speak in the last days, Heb. 1:2. The BAPTIST said of Christ, that “what he hath seen and heard, this he testifieth,” John 3:22. And the Saviour said of him by whom he was sent, “I speak to the world those things which I have heard of him,” _Ib._ 8:2, 6. And again, he saith, “I have not spoken of myself; but the Father which sent me, he gave me a commandment; what I should say, and what I should speak,” _Ib._ 12:49. “The Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof,” Rev. 5:5.

The design of God in giving this additional revelation, was that he might “show unto his servants things which must shortly come to pass;” for “surely the Lord God doeth nothing, but he revealeth his secrets unto his servants the prophets,” Amos 3:7. And he saith, “I have told you before it come to pass, that when it is come to pass ye might believe,” John 14:29. When the old world was to be destroyed by water, “Noah, being warned of God of things not seen as yet, prepared an ark to the saving of his house,” Heb. 11:7. And when the Lord had purposed the destruction of Sodom, he said, “Shall I hide from Abraham that thing which I do?” and angels were sent to Lot, that he might say to his children, “Up get ye out of this place; for the Lord will destroy this city,” Gen. 18:17, and 19:14. So of the times and seasons of the second advent: while “the day of the Lord so cometh as a thief in the night,” he has said to his chosen ones, “Ye brethren are not in darkness that that day should overtake you as a thief,” 1 Thess. 5:1-4. He has condescended to give his people “a more sure word of prophecy: whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts,” 2 Pet. 1:19. Therefore it was said to John, “I will show thee things which must be hereafter,” Rev. 4:1; which things were shortly to begin to come to pass,—they being a series of successive events, commencing near the time in which John wrote, and extending to the end of the world and the establishment of the everlasting kingdom.

These were shown to John by symbolic representations, in a series of visions, the import of which was signified to him by an angelic interpreter. Said the Saviour, “I, Jesus, have sent my angel to testify unto you these things in the churches,” 22:16. And _these things_ were not to be sealed up, like the words of Daniel; for John was commanded to “_seal not_ the sayings of the prophecy of _this_ book: for the time is at hand,” 22:10. He recorded the words which God thus gave him,—“the testimony of Jesus Christ, and of all things that he saw.” He has given us, in graphic language, such descriptions of the visions shown, that we can easily imagine the symbols which he saw; and we have the inspired explanations of those which were “signified” to him. Therefore we may read, and receive the blessings promised to those who keep this testimony of Jesus.

The Benediction.

“Happy is he, who readeth, and those, who hear the words of this
prophecy, and keep the things, written in it: for the season is
near.” Rev. 1:3.

Those who teach that the Apocalypse is a “sealed book,” most clearly contradict the testimony of Christ respecting it. To discourage the study of it, is to treat with neglect, and to despise what God has spoken in these last days by his Son, Heb. 1:2; of whom it is said: “See that ye refuse not him that speaketh; for if they escaped not who refused him who spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven,” Heb. 12:25. Those who thus neglect it, cannot regard the blessing promised to those who read, hear, and keep its sayings.

The Apocalypse is not to be undervalued as unprofitable; for “all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works,” 2 Tim. 3:16, 17. “For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope,” Rom. 15:4. “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me,” John 5:39. “Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me,” Isa. 45:11. “Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book,” Rev. 22:7.

John’s Salutation to the Churches.

“John to the seven congregations in Asia: grace be to you and
peace, from Him who is, and who was, and who is to be; and from
the seven Spirits, that are before his throne; and from Jesus
Christ, the faithful Witness, and the First-born of the dead, and
the Ruler of the kings of the earth. To him who loved us, and
washed us from our sins in his own blood, and hath made us kings
and priests to God even his father: to him be glory and dominion
for ever and ever. Amen. Behold, he cometh with clouds; and every
eye will see him, and those, who pierced him: and all the tribes
of the earth will wail because of him. Yea, so be it! I am the
Alpha and the Omega, saith the Lord God, who is, and who was, and
who is to be, the Almighty.”—Rev. 1:4-8.

The seven churches to which John sends salutation, were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, 1:11. The Asia, in which they were situated, was a province in Asia Minor, distinct from Pontus, Gallatia, and Bithynia; which also were in Asia Minor, 1 Pet. 1:1, and Acts 2:9. Of the province of Asia, Ephesus was the capital, and was the principal place of John’s residence. The seven cities which contained those churches, were situated in a kind of amphitheatre, surrounded by mountains. Smyrna was 46 miles north of Ephesus, and Pergamos 64 miles; Thyatira was 48 miles to the east, and Sardis 33 miles; Philadelphia 27 miles to the south, and Laodicea 42 miles. These churches had all been under the general supervision of John’s ministry; and for this reason, doubtless, they are especially designated, instead of those with which he had not been so intimately connected.

John writes to the seven churches, in obedience to the command,—“What thou seest, write in a book, and send it unto the seven churches which are in Asia,” 1:11. He seems to have written what he saw, at the time of its exhibition, and not at the close of the entire presentation; for when he was about to write the discordant utterances of “the seven thunders,” he was told to “write them not,” 10:4.

John observes the oriental custom of placing his name at the commencement, instead of the close of his communication. Few persons now deny that this was John the Evangelist. Irenæus, who was born only about 30 years after the death of John, speaks of the writer of the Apocalypse, as “the disciple of Christ,—that same John that leaned on his breast at the last supper.”

Most beautiful reference is here made to the attributes of DEITY: “Him who is, and who was, and who is to be,” can be no other than the great Preëxistent, who said to Moses, “I AM THAT I AM,” Ex. 13:14.

The seven Spirits, would seem to be irrelevantly placed between the Father and the Son,—the place always occupied by the Holy Spirit, when spoken of in connection with them,—if they were merely seven angels. Grace would also seem to be irreverently invoked from such,—its presence being implied where it is invoked,—unless they are expressive of the Holy Spirit, in which grace is inherent, and from whom it may be communicated; as it may not be from angels. Seven is a full and perfect number, and it may be here used because in another place “seven lamps of fire burning before the throne” are symbolic of “the seven Spirits of God,” (4:5); which, if angels, would be expressly named, as in other inspired explanations,—as they are in that of the stars, 1:20. A burning _flame_ is often used as a symbol of the Holy Spirit. Thus, when God would make a covenant with Abraham, and the victims between which the covenanting parties were to pass, were divided, the presence of God was symbolized by “a burning lamp that passed between those pieces,” Gen. 15:17. And the descent of the Holy Spirit on the day of Pentecost, was manifested by “cloven tongues, like as of fire,” which “sat upon each of them,” Acts 2:3. In Zechariah 3:9, we read of the symbol of a stone laid before Joshua, that on it were engraved “seven eyes,” which “are the eyes of the Lord which run to and fro, through the whole earth,” (Zech. 4:10);—an expressive figure of God’s Omniscience. The same is symbolized in Rev. 5:6, by the “seven eyes” of the LAMB.

Jesus Christ is the faithful Witness. He “was faithful to him that appointed him,” (Heb. 3:2); and he was given as a Witness to the people, a Leader and Commander to the people, Isa. 55:4. He is the “first-begotten of the dead,” having “risen from the dead, and become the first fruits of them that slept,” 1 Cor. 15:20: he is “declared to be the Son of God, with power according to the spirit of holiness, by the resurrection from the dead,” Rom. 1:4. He is “the Prince of the kings of the earth,” the “King of kings and Lord of lords,” 19:16; “all kings shall fall down before him: all nations shall serve him,” Psa. 72:11. He hath shown how he “loved us,” by giving himself for us, (Gal. 2:20); and hath cleansed his people from all sin, not “by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us,” Heb. 9:12. He has redeemed us to God “out of every kindred, and tongue, and people, and nation,” Rev. 5:9. He is the one who is to come in the clouds of heaven, in resplendent majesty, to reward his saints, and to destroy those who destroy the earth, 11:18. The announcement that he “cometh with clouds” is as if John had said that what he was commanded to write, was a revelation of the events which were to precede and usher in that coming.

Christ’s Annunciation.

“I John, your brother, and partner in the affliction, and kingdom
and patience of Jesus Christ, was in the island called Patmos, for
the word of God, and for the testimony of Jesus Christ. I was in
the Spirit on the Lord’s day, and heard behind me a great voice,
like that of a trumpet, saying, What thou seest, write in a book,
and send it to the seven congregations, to Ephesus, and to Smyrna,
and to Pergamos, and to Thyatira, and to Sardis, and to
Philadelphia, and to Laodicea.”—Rev. 1:9-11.

This gives a clue to the date of the Apocalypse. It was written when John was in the Isle of Patmos: “It is the general testimony of ancient authors, that St. John was banished into Patmos in the time of Domitian, in the latter part of his reign, and restored by his successor, Nerva. But the book could not be published till after John’s release, and return to Ephesus, in Asia. Domitian died in 96, and his persecution did not commence till near the close of his reign.”—DR. CLARKE.

“DOMITIAN, having exercised his cruelty against many, and unjustly slain no small number of noble and illustrious men at Rome, ... at length established himself as the successor of NERO, in his hatred and hostility to GOD. He was the _second_ that raised a persecution against us. In this persecution, it is handed down by tradition, that the apostle and evangelist, JOHN, ... was condemned to dwell on the island of Patmos. IRENÆUS, indeed, in his fifth book against the heresies, where he speaks of the calculation formed on the epithet of Antichrist, in the above-mentioned Revelation of JOHN, speaks in the following manner respecting him: ‘If, however, it were necessary to proclaim his name (_i.e._ Antichrist’s), openly at the present time, it would have been declared by him who saw the Revelation, for it was not long since it was seen, but _almost in our own times_, at the _close_ of DOMITIAN’s reign.’ ”—EUSEBIUS.

Prof. Stuart, who dissents from the opinion, admits that “a majority of the older critics have been inclined to adopt the opinion of Irenæus, viz.: that it was written during the reign of Domitian, _i.e._, during the last part of the first century, or in A. D. 95 or 96.”—Com. _Apoc._, V. I., p. 263.

John’s adherence to the word and testimony of Christ, had caused his banishment—as others “were slain—for the word of God, and for the testimony which they held,” (6:9); and whose living again and reigning with Christ, was subsequently shown John in a vision, 20:4.

John was in the spirit; _i.e._, he was in a state of prophetic ecstasy, in which he was, as it were, caught away from a realization of the actual and the present, and shown “the things which must be hereafter.” It was on the “Lord’s day,” the first day of the week, which was so called because on that day the Lord arose from the dead. It was a day which has been observed by all Christians in especial remembrance of that event. John does not appear to have anticipated any such announcement, until he was suddenly startled from his meditation by a voice in trumpet tones, announcing itself by the titles of Christ, and commanding him to write to the churches what he _saw_. Hearing the voice, he turned to see who had spoken to him, and beheld a

Vision of Christ.

“And I turned to see the voice, that spoke with me. And having
turned, I saw seven golden lamp-stands; and in the midst of the
seven lamp-stands one like a Son of man, clothed with a garment
reaching the feet, and girded around the breasts with a golden
girdle. His head, even his hair, was white like white wool, like
snow; and his eyes were like a flame of fire; and his feet like
fine brass, as if they burned in a furnace; and his voice like the
sound of many waters. And he had in his right hand seven stars:
and from his mouth went forth a sharp two-edged sword: and his
countenance was like the sun shining in its strength. And when I
saw him, I fell at his feet as if dead. And he laid his right hand
on me, saying, Fear not; I am the first and the last, and am he,
who liveth, and I became dead; and behold, I am alive for ever and
ever, and have the keys of death and the pit. Therefore, write the
things, which thou hast seen, and the things, which are, and the
things, which will take place hereafter; the secret of the seven
stars, which thou hast seen in my right hand, and the seven golden
lamp-stands. The seven stars, are the messengers of the seven
congregations: and the seven lamp-stands are the seven
congregations.”—Rev. 1:12-20.

The voice, by a metonymy, is used for the person speaking. He turned to see the glorious personage by whom the trumpet-tones were uttered. Being turned, he saw the commencement of those great panoramic presentations, by which the events of the future were revealed to him, and the significance of which were explained by an angelic interpreter.

The “seven golden candlesticks,” symbolize “the seven churches” (1:20), to which John was commanded to write. By this, and other symbols which are divinely interpreted, are unfolded the principles on which symbols are used. A candle or lamp stand, supports the light placed on it, as churches are the recipients and dispensers of the light of the Holy Scriptures. They are therefore appropriate symbols of churches.

“In the midst of the candlesticks” is one in the form of humanity, surrounded by the insignia of Deity. It is the same appearance that Ezekiel saw, when he had a vision “of the likeness of the glory of the Lord,” (Ezek. 1:26-28); and before which Daniel fell trembling, Dan. 10:5-9. The sublime spectacle was too overwhelming for John’s endurance, and, like Isaiah, Ezekiel, and Daniel, his strength turned to corruption. But the glorified Saviour was the same sympathetic being on whose breast John leaned, at the last supper, and he lays his endearing hand on John, and, by soothing words, restores his confidence. He explains the mystery contained in the symbols shown, and enjoins on him to write the things he had seen—symbolic of the things which then were, and of those which were then in the future. As no created resemblance is a fit representative of Deity, Christ is shown to John by the symbol of his own likeness.

The “seven stars” in the right hand of the Saviour, are the angels,—the messengers, or pastors of the seven churches, 1:20. As the Saviour holds the stars in his hand, so does he sustain all his gospel ministers, enabling them to impart light to those who sit under their ministrations. And as he walked in the midst of the golden candlesticks, so the Lord is ever in the midst of those who fear him, and call upon his name.

Epistles to the Seven Churches.

Epistle to the Church in Ephesus.

“To the messenger of the congregation of Ephesus write: These
things saith He who holdeth the seven stars in his right hand, who
walketh in the midst of the seven golden lamp-stands: I know thy
works, and thy toil, and thy patience, and that thou canst not
endure the evil; and thou hast tried those, who say they are
apostles, and are not; and hast found them liars; and hast
patience, and hast endured on account of my name, and hast not
fainted. Nevertheless, I have this against thee, that thou hast
left thy first love. Remember therefore whence thou hast fallen,
and repent and do the first works; or else I will come to thee
quickly, and will remove thy lamp-stand out of its place, except
thou repentest. But thou hast this, that thou hatest the deeds of
the Nicolaitanes, which I also hate. He, who hath an ear, let him
hear what the Spirit saith to the congregations: To him, who
overcometh, I will grant to eat of the tree of life, which is in
the paradise of God.”—Rev. 2:1-7.

The seven churches are not, themselves, seen in vision; they were symbolized by seven golden candlesticks. Consequently, these are seven literal churches that are addressed, and not allegorical, as some teach. The symbolic portions of the Apocalypse, are the descriptions of what John saw, and the attendant utterances. What was addressed to the ear by way of explanation and instruction, does not come under the laws of symbolization.

As churches, in all ages, are often in the several conditions ascribed to the seven churches, the warnings, admonitions, and consolations addressed to them, may serve for instruction to all Christians, as implied in the declaration: “He that hath an ear, let him hear what the Spirit saith to the churches,” 2:29.

“By αγγελος, angel [or messenger], we are to understand the _messenger_, or person sent by God to preside over the church; and to him the epistle is directed, not as pointing out his state, but the state of the church under his care. The Angel of the Church, here answers exactly to that officer of the synagogue among the Jews, called the _messenger_ of the church, whose business it was to _read_, _pray_, and _teach_ in the synagogue.”—DR. CLARKE. Timothy is supposed to have had the care of the Ephesian church till A. D. 97, when he was martyred.

Ephesus was a large, idolatrous city, “a worshipper of the great goddess Diana, and of the image which,” as they claimed, “fell down from Jupiter,” Acts 19:35. The gospel was first preached there by Paul, and with such success, that “Many of them also which used curious arts, brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver: So mightily grew the word of God, and prevailed,” _Ib._ 19, 20. They continued a fine and prosperous church, but had fallen away from their first love. Therefore He who walketh in the midst of the seven golden candlesticks, and holdeth in his hand the messengers of the churches, admonished them that, unless they repented he would remove their candlestick, _i.e._, their church, of which the candlestick was a symbol, out of its place. They did not repent; and, says Gibbon, “In the year 1312, began the _captivity_, or ruin of the seven churches by the Ottoman power. In the loss of Ephesus, the Christians deplored the loss of the first _Angel_, the extinction of the first _candlestick_ of the Revelations. The desolation is complete, and the temple of _Diana_, or the church of _Mary_, will equally elude the search of the curious traveller.”

The Nicolaitanes, whose deeds God hated, were a sect of heretics, who assumed the name from Nicholas of Antioch, one of the first seven deacons of the church in Jerusalem. It is believed that he was rather the innocent occasion, than the author of the infamous practices of those who assumed his name,—who allowed a community of wives, and ate meats offered in sacrifice to idols. It was a short-lived sect.

For hating their deeds, the church of Ephesus was commended, and also for not giving countenance to false teachers, who claimed to be apostles, and were proved to be liars. Thus are Christians to “believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world,” 1 John 4:1. “Such are false apostles, deceitful workers, transforming themselves into the apostles of Christ,” 2 Cor. 11:13. “There were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies,” 2 Pet. 2:1.

The promise to him that overcometh, that he shall “eat of the tree of life,” points to the resurrection and to the new creation. As in Eden was made to grow “the tree of life” (Gen. 2:9), so in Eden restored, “they that do his commandments ... may have right to the tree of life, and may enter in through the gates into the city,” Rev. 22:2.

Epistle to the Church in Smyrna.

“And to the messenger of the congregation in Smyrna, write: These
things saith the First and the Last, who became dead and is alive:
I know thy works, and affliction, and poverty (but thou art rich);
and I know the reviling of those, who say they are Jews, and are
not, but are a synagogue of Satan. Fear none of the things, which
thou wilt suffer. Behold, the devil will cast some of you into
prison, that ye may be tried, and ye will have affliction ten
days. Be thou faithful to death, and I will give thee the crown of
life. He, who hath an ear, let him hear what the Spirit saith to
the Congregations: he who overcometh, will not be hurt by the
second death.”—Rev. 2:8-11.

The angel of the church in Smyrna is supposed to have been Polycarp, who, rather than to apostatize, was burnt alive in that city about A. D. 166. That church had passed through the trial of poverty, and was found “rich toward God,” Luke 12:21. It had suffered from the blasphemy of unbelieving Jews, who had a synagogue there and were particularly active at the martyrdom of Polycarp. But “He is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God,” Rom. 2:28, 29. And the crucified and risen Saviour has said, that they are “of the synagogue of Satan which say they are Jews, and are not, but do lie,” Rev. 3:9.

Not a word of reproof is addressed to this faithful flock; but they were to be still further tried, and a terrible persecution was foretold, which should continue ten prophetic days. Ten years was the duration of the last and bloodiest persecution under Diocletian, from A. D. 302 to 312, during which all the Asiatic churches were grievously afflicted.

This church passed triumphantly through all those trials; and Smyrna is now the most flourishing city of the Asiatic churches. It contains a population of 100,000, and is the seat of an archbishop. From 15,000 to 20,000 of its inhabitants are still professedly Christian.

The “crown of life,” promised to those who are faithful unto death, is to be given at Christ’s second coming, “who shall judge the quick and the dead at his appearing and kingdom,” 2 Tim. 4:1: “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing,” _Ib._ 8. “Blessed is the man that endureth temptation: for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him,” Jam. 1:12.

Those who shall not be hurt of the “second death,” are those who shall attain unto the resurrection of the just, at the commencement of the millennium. “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years,” Rev. 20:6. “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death,” 21:8.