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Ethan Smith (1762-1849)
Key to the Revelation
 (1st ed., 1833, 2nd ed., 1837)
  • Title Page
  • Preface
  • Index   (under constr.)

  • Part One  (pp. 1-164)
  • Part Two  (pp. 165-396)

  • Transcriber's Comments

  • More on Ethan Smith



    • Dissertation on Prophecies (1811)   |   Key to Figurative Language (1814)
    Pamphlets (1814-7)  |  Character of Christ (1814)  |  View of Hebrews (1823)

      (note: the text on this page is still under construction)





    K E Y

    TO  THE

    R E V E L A T I O N.

    IN

    THIRTY-EIGHT  LECTURES


    TAKING THE WHOLE BOOK IN COURSE.


    B Y   E T H A N   S M I T H,

    AUTHOR OF "A DISSERTATION ON THE PROPHECIES," "VIEW OF THE TRINITY,"
    "VIEW OF THE HEBREWS," "KEY TO THE FIGURATIVE LANGUAGE," ETC.




    Second  Edition.



    B O S T O N:
    PUBLISHED BY WHIPPLE & DAMRELL,
    No. 9 CORNHILL.

    1837.

     



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    Entered according to the Act of Congress, in the year 1837, by
    WHIPPLE AND DAMRELL,
    In the Clerk's Office of the District Court of Massachusetts.






    _______________________________
    WILLIAM S. DAMRELL, PRINTER,
    No. 9, Cornhill, - - - Boston.




     



    [ iii ]





    P R E F A C E,

    __________

    The Apocalypse is a precious part of our holy Revelation. But it is, to a great degree, a sealed book. Is it always to remain thus? God, having given it to man, with commands to study, understandr, and improve it, decides in the negative. This book is the finishing piece of the word of God; and is one worthy of God. It may be called a collection of the golden rays of light in the prophecies, in the doctrines, the duties, and motives of the Bible, to a focus; -- a burning point; -- that they may melt the heart of man. It is a most happy blending of majesty, sublimity, and simplicity, in the great things of God. Whenever this book shall be understood, probably its simplicity will excite more surprise, than that excited in the mind of Naaman by the simplicity of the means of his being healed of his leprosy. He looked for great things; but a small one (which at first excited only his contempt) was the means of his cure. A good and cultivated mind and a patient, persevering attention are no doubt essential to a correct exposition of the Revelation. But these are not enough. To them must be added, not only the new heart, much prayer, and those teachings of the Holy Ghost, essential to the true saint, but also a peculiar unction of soul in the spirit and analogies of prophecy. And one must devoutly feel the sacred hints like these; -- "Not by might, nor by power, but by my Spirit, saith the Lord of hosts." "Not by words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." It was the still small voice, and not the strong wind, the earthquake, or the fire, which made Elijah to wrap his face in his mantle. There is a kingdom which "cometh not with observation;" and which the natural man, -- with ever so great learning, -- does not understand. It is his, who did "not cry, nor lift up, nor cause his voice to be heard in the streets." God will so work, as that no flesh shall glory in his presenee. See 1 Cor. i. 18-31.

    Between forty and fifty years ago, and early in my ministry, I had a strong desire to understand the book of Revelation; and determined, if possible, to do it. My pastoral preaching, during my long ministry, has been of the doctrinal and practical kind; seldom on the prophecies. But l have long delighted in devoting a part of my time to the study of the propheeies. I early wrote a Dissertation on Rev. xiv. 6; and read it to my Association;

     


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    which I have inserted on the above passage, in this book. See page 226. After about eighteen years of my ministry, I was led to form the outlines of the parts of my scheme of the Revelation, which are new. I then visited most able divines in New England, and spent some time in laying my news before them; such men as Rev. Drs. Hemmenway, Spring, Emmons, Morse, Lathrop (West Springfield), Thayer (New Hampshire), Lewis (Connecticut), and received their full and written approbation; and requested that these views might be given to the public. I visited President Dwight, with the full expectation of receiving aid; but he said that such had been the state of his eyes, that he had not paid much attention to the prophecies; and could afford me no assistance. President Moore assured me my scheme on the Revelation was the best he had ever seen. In the next twenty years, I filled up my plan of the Lectures in my KEY. I kept them long, after l supposed them finished, for reexamination, and to watch the signs of the times; being determined to prevent, if possible, my book being added to the many wrecks which line the shores of the apocalyptic sea. I waited especially, to see if the events of the sixth vial, in my plan of the vials, formed between twenty and thirty years ago, would give its testimony in my favor; which it now has fully done.

    July 1, 1833.

     

    PREFACE

    TO  THE  SECOND  EDITION.


    Fifteen hundred copies of the first edition sold very soon; and for some time the book has been called for, and none could be obtained. I have deferred the second edition, -- desirous to learn the views of able men on the subject. And it now seems but due to say, that I have heard nothing but commendations of the work. I should not say this, nor what I am about to add, were it not that there is a general deep-rooted prejudice in the public mind against writings on the Revelation. Such is this prejudice, that nothing which can be written on the subject would be likely to gain even candid reading, without considerable to recommend it, and to gain the public confidence. Feeling then, as I do, an interest in this subject, and having devoutly labored so long upon it, I take the liberty to adduce the following testimonials. I asked a celebrated Doctor of Divinity in a first city, for his critical remarks, for the benefit of a second edition. He replied, that he had none to make; that he was pleased with the work at first; and had since been more and more pleased with

     


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    it; and was then preaching a course of weekly lectures to his young people, on the Revelation; and had this for his text book. To a friend, sitting by, he added, This is the best work I have seen on the Revelation; you must have it. In the first edition was inserted a vote of the Association of Salem and vicinity, in favor of the work; also testimonials from most of the members of the Central Worcester Association: and from various other ministers; which will not here be reinserted. The following are again given:

    From Rev. Mr. BURR. "I have read a considerable portion of the Lectures in your Key &c. in manuscript, and have attended, more or less, to every Lecture, with much satisfaction, I am well pleased with the plan of the work, and with your exposition of that difficult and highly important part of the prophetic Scripture, so far as I can judge. It appears to me that not a few rays of new light are thrown upon this closing part of the volume of Inspiration. I am highly delighted with the numerous and judicious remarks, doctrinal, experimental, and practical, with which the work is interspersed. This work, it appears to me, will be one of the few books which may live, in many improved editions, through the Millennium. It will be thought, I doubt not, by those who discern the signs of the times, a very seasonable and useful publication at this highly interesting period of the church and the world. I therefore hope it will soon be given to the public, and be extensively read."
    JONATHAN BURR.      
    Boston, April 3, 1833.


    From Rev. Dr. EMMONS. "When I, many years ago, heard you read to me some of your Lectures on the Revelation, I thought you treated that deep, difficult, and important subject in a very ingenious and lucid manner. I wish to see this work published; and I have no doubt but it will meet the approbation of good judges, and will subserve the great cause which now agitates the minds and awakens the hopes and zeal of the Christian world. The friends of Zion were never more anxious than at present to learn the signs of the times, and what they may anticipate will be the state of the church and of the world, before the Millennium, during the Millennium, and thence to the end of the world. I know all Christians ought, and I trust they will be disposed to promote the circulation of a volume which may serve to enlighten animate them to pursue the best means to bring on the universal spread of the gospel, and the latter-day glory of the church."
    NATHANIEL EMMONS.      
    Franklin, April 15, 1833.


    Many of the divines in New-York were from home on account of the sultry season, when I went thither to obtain the printing of the first edition. The following were consulted, and they approved:

    From Rev. Drs. BROWNLEE: and DEWITT. "The work, enitled a Key to the Revelation, we have heard explained, and much of it read, by the author, Rev. Mr. Smith. It is the fruit, we understand, of many years' study of the prophecies. And Mr. Smith has evidently bestowed much pains to arrive at the true and correct rneaning of the syrnbolic language

     


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    of prophecy. The work is, in our judgment, of deep and labored research. There is much ingenuity in his arguments, and his historical illustrations. It has much that is new; and his theory, -- which is brought forward with becoming modesty, -- seems to us to possess unity and consistency. And it does not consist merely of dry dissertations on difficult passages, but has a pleasing and edifying spirit of piety pervading the whole. We are persuaded that the book will be interesting and instructive to all classes of Christians: and we recommend it to our friends accordingly."
    W. C. BROWNLEE,      
    THOMAS DE WITT.      

    From Rev. Mr. PETERS. "Having been favored with the perusal of Rev. Mr. Smith's 'Key to the Revelation,' I am happy to express my entire concurrence with the above recommendation of it by the Rev. Drs. Brownlee and De Witt. It may be read with profit by all who desire to know the signs of the times."
    ABSALOM PETERS.      

    From Rev. Messrs. MCCARTEE, IRVIN, SPENCER and MASON. "We have heard a portion of Rev. Mr. Smith's Key to the Revelation read, and its general views explained by the author; and we are very happy to recommend it to the attention and patronage of the Christian public. It is a work of great research and originality, with many very important and ingenious views of Scripture prophecy. The author has evidently made himself acquainted with the peculiarities of symbolic language, and with the general design, as well as with the particular views of the prophetic Scriptures of which he treats. There is a very happy addition to all this -- in the vein of pious and practical feeling and remark, which runs through the work. It is important, peculiarly at the present period, that such works should be patronized, read, and studied; "for the time is at hand!"
    R. McCARTEE,      
    JAMES IRVIN,      
    I. S. SPENCER,      
    ERSKINE MASON.      

    From Rev. WM. PARKINSON. "Mr. Smith has read to me some of his Lectures on the Revelation; and has added his outlines, views, and the divisions of his book; and, I cheerfully say, that I feel a strong desire to see this work published, hoping it will prove a seasonable help to the church of Christ."   WM. PARKINSON.

    From Rev. Mr. BALDWIN. "Attempts of inferior and hasty writers on the Revelation have often resulted in mistake, not to say injurious error. Mr. Smith's Key to the Revelation has, in my opinion, better claims to our respect. It is clearly a production of deep thought and research. His plan is, to a good extent, new; and the work throughout is interesting. I have read nothing on the Revelation which afforded me equal satisfaction."
    ELIHU W. BALDWIN.      
    New-York, August, 1833.

    Many more might have been obtained for this edition; but it was dispensed with. The two following are added:

    From Rev. Dr. SPRAGUE. "From the attention I have been able to render to this work, as well as from the opinions I have heard expressed

     


                                      P R E F A C E.                                  vii


    by intelligent readers, I have no doubt but it is a judicious, able work, and is entitled to the public patronage."
    W. B. SPRAGUE.      
    Albany, July 16, 1835.

    From Rev. Dr. TUCKER. "Having examined Rev. Mr. Smith's Key to the Revelation, I am prepared to express my approbation of the work. The author, well known by other works, has evinced in this his usual knowledge of the Scriptures; his soundness of judgment, and correctness of sentiment. As a commentary, it is critical and judicious. And as an exposition of this difficult part of the holy Scriptures, it is lucid and convincing."
    MARK TUCKER.      
    Troy, N.Y., July 17, 1835.

    A minister, in high repute in his county and State, said, as I lately entered his house, I have been reading your Key to the Revelation; and am highly pleased with it. I have been much prejudiced against writings of this kind; but am now convinced of my error; and am determined to study the prophecies.

    The evidence of the divinity of the Revelation rests on that of the divinity of the Bible. If the one is true, the other is true. For the Revelation is a mirror, reflecting the glories of the Bible. And the evidence that each is the word of God is full; and should ever rest on every heart. The want of this cripples the Christian's faith; withholding its support. A concise view of the points of evidence that the Bible is the word of God, is as follows: 1. Man's need of such a book; and hence the presumption that God would give it. The immortality of the soul, and salvation for lost man, are learned here only. And as God conversed with Adam in Paradise, he certainly would reveal his will to his children, if he designed salvation for them. Where then, is such a revelation? The Bible has claims to it, as far superior to all other books that make any claims, as the sun is superior to a glow worm. 2. The fulfilments of its prophecies. A line of the great events, most interesting to the church, from the beginning, have been long predicted. And to this day they have been most clearly fulfilled, and fulfilling; which is a kind of constant miracle in evidence of the truth of the Bible. The divinity of the Apocalypse is here most perfectly demonstrated. Its events have been, and are fulfilling as clearly, in the eyes of men skilled in prophecy, as eclipses (previously calculated) evince the truth of our system of astronomy. 3. Miracles; events out of the course of nature, to vindicate God's word. These have been numerous; and before the eyes of both enemies and friends. And they furnish the highest evidence for the Bible. Suppose a voice from heaven should now say to us, I will give you new evidence of the truth of the Bible. The sun shall now stand still for twenty-four hours; and then go on its course! We all watch for the event; and it is fulfilled! Would this be ample evidence? This we have, in Joshua x. 12-14; and many other miracles equally convincing. 4. The history of Christ on earth. Here is evidence perfect in kind and degree. Long was he predicted; and he fulfilled these predictions in all respects,

     


    viii                                   P R E F A C E.                                  


    in his person. In the record given of him, the rays of the light of the Bible meet, and demonstrate his divinity, and their own. 5. The testimonies of the Apostles. They testified, not to opinions; but to facts; -- each one of which evinces the divinity of the Bible: viz., Christ's life with them on earth; his miracles; his death; his resurrection; and his ascension to heaven in their full view! Nothing earthly could induce the Apostles to bear these most unpopular testimonies at the peril of their lives, and to seal the truth of them with their blood. 6. The unity of the Bible. Written by different men, at different times, and places, by men unacquainted with each other, in no preconcerted combination, of different habits; and yet all uniting in the same views of God, of Christ, of the Spirit of God, of fallen man, of the great salvation by Christ, of heaven, of hell, and of the way to each; as well as predicting the same temporal events. This shows that they "wrote as they were moved by the Holy Ghost." 7. The excellency of the word of God; its doctrines, duties demanded, and its motives, all being such as are worthy of God, and most happy for his people. 8. Its height and sublimity: being as much above created wisdom, as heaven is above the earth. As well might the infidel tell us, that the sun is but a dark body, produced by some designing man, and is a curse to the world; as to say the same thing of our Bible. 9. Its power on the human soul: -- "being sharper than any two edged sword." "He that believeth hath the witness in himself." The vilest sinners have been tortured by its stings on their consciences. 10. The wonders God has wrought by it: -- in the Apostles' days; in the destruction of paganism in the Roman empire; in ancient Britain with our heathen fathers; in all Christian lands, turning them from paganism; in the mission stations of our day; and in salvations wrought among us. The Bible must have been written by good or bad men. But bad ones would not have written such a book, if they had been able; for they have ever hated it. And good men would tell the truth concerning their inspiration. 12. All objections worthy of note have been often refuted. Thus the Bible is the word of God. And thus the Revelation, -- its finishing touch and the reflecting glass of the whole, -- is worthy of a very different attention than what it has hitherto received!

    August 16, 1837.


     


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    I N D E X.


    LECTURE I. Introduction, p. 13. -- Origin and Nature of Figurative Language. Divisions of the Revelation, 22. -- Benefits and Encouragement of a devout Study of the Revelation, 22. -- Objections answered, note, 23, 24.

    LECT. II. CHAP. 1. -- Design of the Revelation. Person of Christ, 30.

    LECT. III. CHAP. 2. -- Four of seven Epistles to seven Churches, 41.

    LECT. IV. CHAP. 3. -- The other three Epistles, 54.

    LECT. V. CHAP. 4. -- A door opened in Heaven, 65. -- Symbolic view of God. Twenty-four Elders. Four beasts. A sea of glass, 68. CHAP. 5. -- Sealed book in the right hand of God. No creature could open it. The Lion of the tribe of Judah was found able. Joy and praise on the occasion, 72.

    LECT. VI. CHAP.6. -- Six of seven Seals. Seal 1 opened, 79, -- a white horse, the rider Christ, -- destruction of Jerusalem, and propagation of the gospel, 80. -- Seal 2, a red horse, &c., slaughters by insurrection of the Jews, 82. -- Seal 3, a black horse, &c., famines, terrors, &c., 83. -- Seal 4, a pale horse, &c., death by pestilence, sword, beasts, &c., 85. -- Seal 5, blood of the martyrs under the altar crying, &c., 86. -- premonition of the tenth persecution, and of inquisition for blood, 87. -- Seal 6, earthquake, &c., the revolution by Constantine from paganism. Concise details of it, 89.

    LECT. VII. CHAP. 7. -- Four angels holding the four winds, 92.

    CHAP. 8. -- Seal 7 opened. Silence for half an hour, 97. -- Incense on the golden altar, 98. -- Seven angels with seven trumpets presented. Trumpet I, hail and fire; or the invasions from the north, commence, 100.

     


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    LECT. VIII. CHAP. 8 continued. -- Trumpet 2, a burning mountain cast into the sea; or the city of Rome taken and plundered, 103. -- Trumpet 3, a bitter star falls on the rivers, &c., wars of Odoacer, and the Arian heresy revived, 104. -- Trumpet 4, a third part of light darkened; or the fall of the empire, 106.

    LECT. IX. CHAP. 9. -- Two of the three wo trumpets. Trumpet 5, a star falls, and opens the bottomless pit; or rise of Mohammedism; 109. -- Trumpet 6, the four angels loosed; or rise of the Turkish empire, 115.

    LECT X. CHAP. 10. -- Notable descent of Christ; or infidel France in the revolution of 1789, 119. -- Terrors of the last of it, 122.

    LECT. XI. CHAP. 10 continued. -- Seven thunders; -- sense of their being sealed from Daniel, 131. -- Oath of Christ explained from Daniel, 135. -- Little open book, 138.

    LECT. XII. CHAP. 11. -- Unmeasurable sin of popery, 141. -- The two witnesses, 143. -- The 1260 years, note, 142 -- Power of the witnesses over judgments, 145.

    LECT. XIII. CHAP. 11 continued. -- Witnesses slain, 149. -- Arguments that the event is future, 150. -- Their resurrection, 159. -- Earthquake following, 160. -- Trumpet 7, Ruin of Antichrist, 161.

    LECT. XIV. CHAP. 12. -- Second general division of the book. Object of this chapter, 165. -- Objection answered, note, 165. -- Symbolic woman, 166. -- Twelve stars in her crown, -- the twelve apostles, &c., Note on this, 168. -- Her delicate state; -- the great red dragon, &c., 169. -- Her child born, and is safe, 171. -- Objections answered, note, 172. -- First flight of the woman, 174. -- War in Heaven, 175. -- Dragon cast down. Joy on the occasion, 176.

    LECT. XV. CHAP. 12, continued. -- New persecutions, 180. -- Second flight of the woman; which brought the Pilgrims to America, 181. -- Arguments for it, 183. -- Note on the 1260 years, 182. -- Early Indian wars, note, 188.

    LECT. XVI. CHAP. 12 continued. -- Floods by the serpent, 195. -- Floods swallowed up, 200. -- New war of the devil in America, 203.

    LECT. XVII. CHAP. 13. -- Healed head of the Roman beast, 204. -- But one beast can exist at a lime, 208.

    LECT. XVIII. CHAP. 13 continued. -- The papal beast, 217. -- His image of the first beast, 218. -- Miracles, mark, &c. His number, 221.

    LECT. XIX. CHAP. 14. -- The Lamb on mount Zion, 223. -- Missionary angel flying. Former dissertation on it before it commenced, 226. -- A second angel to come, 233. -- A third, 235.

    LECT. XX. CHAP. 14 continued. -- The deep trials of the Church, 238. Christ on his white cloud, for his harvest and vintage, 239.

     


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    LECT. XXI. CHAP. 15. -- The seven angels of the vials, 246. -- The victorious on a sea of glass and fire; an emblem of the gospel ministry gives to those angels their vials of wrath, 249.

    CHAP. 16 introduced, 251. -- The vials commence. Old views of the vials unsatisfactory. Some arguments for my view of the vials, 254. -- Vial 1, Reformation, 255.

    LECT. XXII. CHAP. 16 continued, 257.

    LECT. XXIII. CHAP. 16 continued. -- Vial 2, Fifty years war in Italy, 265.

    LECT. XXIV. CHAP. 16 continued. -- Vial 3, Papal nations involved in wars, in the seventeenth century, 273.

    LECT. XXV. CHAP. 16 continued. -- Kings scorching the pope, by protecting their people against his terrors; and by banishing the Jesuits, 280. -- Code of the Jesuits, note, 280.

    LECT. XXVI. CHAP. 16 continued. -- Vial 5, on the seat (throne) of the papal beast. Revolution in France, in 1789, 285. -- State of the pope compared with his former state, 287.

    LECT. XXVII. CHAP. 16 continued. -- Vial 6, Subversion of the Turkish power, 291. -- Kings of the east, 294. -- Time of this event, 295.

    LECT. XXVIII. CHAP. 16 continued. -- Three unclean spirits, like frogs, 297. -- The false prophet and popery the same, note, 298. -- A warning voice from Christ, 301.

    LECT. XXIX. CHAP. 16 continued. -- Vial 7, the battle of the great day of God, 305.

    LECT. XXX. CHAP. 17. -- The papal harlot on the back of the new beast, 811. -- This beast was, and is not, and yet is, 314. -- The seventh head not yet come, 315. -- Such a power was to arise, 316. -- Character of Voltaire, note, 318.

    LECT. XXXI. CHAP. 17 continued. -- Enormities of the beast, 323. -- The new beast and healed head the same, 325. -- A broken rod, note, 324. -- The ten horns of the beast, 325.

    LECT. XXXII. CHAP. 17 continued. -- Enormities of the beast continued, as given in ancient prophecy, 328. -- And by the apostles, 332.

    LECT. XXXIII. CHAP. 18. -- A further view of the descent of Christ, in chapter 10, 335.

    LECT. XXXIV. CHAP. 19. -- The marriage of the Lamb, 341. -- Battle of the great day, 345. -- Gog and the beast from the bottomless pit the same, note, 346.

    LECT. XXXV. CHAP. 20. -- Satan bound; the Millennium, 349. -- Length of Millennium, 353. -- Apostasy, 356. -- General judgment, 357.

     


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    LECT. XXXVI. CHAP. 20 continued. -- Millennium, predictions of it of old, 358. -- Desirableness of it, 361. -- Means of its introduction, 364. -- Agency of it by the converted Jews, 365.

    LECT. XXXVII. CHAP. 21 and 22. -- Future state of glory, 366.

    LECT. XXXVIII. -- Harmony of the Revelation; or its events in chronological order, 383.






     

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    L E C T U R E  I.
    _______

    INTRODUCTION.

    Our Saviour assures us, at the introduction of this sacred book, that "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." Rev. i. 3. We find here our warrant, and our great encouragement, as well as duty, to study the Revelation with devout and diligent attention. I would contribute my mite to the correct performance of this duty, too generally neglected.

    In this Introduction, I purpose to give a concise view of the origin and nature of the figurative language which abounds in it, and in most of the prophetic writings of the Bible; then note the divisions found in the Revelation; and exhibit the duty, benefits and encouragements, which urge to a devout and diligent study of the Apocalypse.

    What, then, are the origin and nature of figurative language? This kind of language is a representing of one thing by another; things less known, by things better known; and sometimes the reverse. Things spiritual are often denoted by things natural; as in the bread and wine of the Holy Supper.

    This kind of language had its origin in early times, and in the want of a literal language. It came easily into use from necessity (which is the mother of invention); and, from the analogies which were found to exist between different things, it was found to be easy and natural to take the properties of one thing, to represent those of another. People of very limited knowledge of words,

     


    14                                             LECTURE  I.                                            


    wishing to communicate their ideas (such as they were), attempted to do it by such means as they found within their power; and these means were, figures borrowed from things with which they had some acquaintance; and between which, and the things they wished to express, they discovered (or imagined they discovered) a similarity. Figures thus adopted soon became familiar, and were received as the names of the things thus expressed. From this beginning, men proceeded to compound and improve their figures, as they wished to denote additional qualities, or circumstances; and hence in time arose the Egyptian hieroglyphics, and probably the characters used by the Chinese.

    This kind of language had a natural and simple origin, like the following: A child sees and desires an object, but knows not the name of it. He reaches out his hand for it, and, if he can say any thing, he calls it by the name of something which he knows, and between which, and this thing, he imagines he perceives a resemblance. And, till he is better informed, he will, probably, continue to call it by this name. In such kind of simplicity did figurative language originate. And it was not discontinued after the invention and improvement of letters. It then became more definite, as literal definitions could be given of it, and as language improved.

    The ancient Egyptians took pleasure in expressing and recording their mental conceptions in figures, which were at once curious and mysterious. And they retained and refined this use of figures, after they made improvement in literature; as did also the other nations of the East. What was at first adopted from necessity, was afterward retained and refined, to embellish their language. Men of the first eminence delighted in this use of their figures; and they often exercised their own and each other's invention with questions involved in this kind of mystery. Hence originated riddles, designed both to please, and to instruct. The Greeks, and then the Romans, caught this manner of embodying their ideas in the language of figures.

    It might then have been expected, that Israel, after having resided four hundred years in Egypt, in the dawn of their national existence, would adopt a liberal use of this kind of language; and that the style of their prophets, especially, would abound with it. For, although the prophets wrote by inspiration, yet they were led to record

     


                                          INTRODUCTION.                                       15


    their inspired conceptions in the language with which they were familiar. Their prophecies especially, might be expected to abound in this kind of language; for they were designed to be veiled in various degrees of mystery, at least for a time. And they were designed to be such as to require the devout and patient investigations of men versed in the language and analogies of prophecy. Hence the passage is appropriate, "I will open my mouth in parables; I will utter dark sayings of old."

    This kind of language is capable of being much more easily understood than many imagine. Literal language is unintelligible till rendered familiar by improvement and use; and even then, it is imperfect. The same word often imports different things and actions; and the true sense in any given place must be learned from the object of the writer -- the exegesis of the discourse; and with this consideration, added to due attention to figurative language, it may be rendered familiar. And it is so, even among people uncultivated. The natives of our continent abound in this kind of diction, of which they form the most ready and perfect conceptions. And we easily understand their figurative communications, in their various talks to our people; and not only so, but we are arrested with the strength and beauty of their communications, much more than we should be with the literal and simple expressions of their ideas.

    Figures known in the sacred writings, are derived from the following sources: -- The visible heavens, with the planetary system. -- The region of the air, where winds, storms, lightnings, and thunder are generated. -- The earth, water, fires, earthquakes, minerals, metals, stones. -- The vegetable world; trees, grain, plants. -- The sea, with its waves, billows and depths. -- Cities in peace, and in arms. -- Wars, leaders, armies, battles, conquests and captivities. -- Houses, with their furniture; temples, prisons, courts, judicial proceedings. -- Roads, highways, mountains, deserts, rivers, brooks, springs of water. -- The human body; its sustenance, ornaments, clothing; its diseases; its senses, of seeing, hearing, smelling, tasting, and feeling. -- Domestic relations, and blessings. -- Utensils of life -- actions of men -- times and seasons. -- The animal creation; and the feathered tribes. -- Reptiles, and insects. -- Monsters of the earth; and fishes, and monsters of the sea. -- Also assumed forms from the invisible world.

     


    16                                             LECTURE  I.                                            


    Figures from these sources, with various combinations of properties, natural and unnatural, occasionally super-added, abound in the word of God; and more especially in the prophecies.

    The same figure sometimes relates to secular, and sometimes to ecclesiastical things. When the former is the case, the heavens (for instance) mean the system of an empire. "The heavens departed as a scroll!" or, an empire was subverted. "The powers of the heavens shall be shaken!" or, the political world shall be rent. The sun, in that case, denotes the highest government of a nation. Its being turned to darkness, denotes the ruin, or deep perplexity of the supreme civil authority. The stars then denote the subordinate rulers of a nation. Their falling from heaven, means their fall in some revolution. And the moon being turned to blood, denotes tremendous slaughters.

    When ecclesiastical things are the object, the heavens (meaning the visible heavens) denote the visible church on earth. The sun then is God, or Christ the Sun of Righteousness. The moon then denotes the elements of this world. "The moon was under her feet." The stars then denote the ministers of Christ; the morning star, Christ himself. "I am the bright and morning star." A failing star is an apostate teacher. Light is holiness; and darkness sin. Dews, showers, and rain are the kind influences of the Spirit of God. And God's raining upon the wicked snares, means his providentially confounding them in their wickedness.

    Another thing is to be remembered, -- that while the language of prophecy is figurative, the figures are continually interspersed with language that is literal. As the particles and conjunctions in the sentence are literal, various things predicated of the figurative subjects that are presented, are no less literal. For instance; it does not follow, that because "the rivers and fountains of water," in the third vial, are not literally so, but are nations; therefore the blood into which they are said to be turned in that vial, is not real blood, but something else denoted by blood. The blood does there mean real blood, into which those nations are in a measure turned in wars! as the angel of the waters exclaims, "They have shed the blood of saints, and thou hast given them blood to drink, for they are worthy." Wisdom here is profitable to direct, and will direct the candid, improved mind.

     


                                          INTRODUCTION.                                       17


    A few instances of Bible figures shall here be added. A beast is a figure of an empire that is hostile to the church. And as there can be but one supreme power in that empire or region at the same time, so there can be but one beast in the same region at the same time. Let this be well remembered. A horn of that beast is a figure either of its strength, or of some leader in it, as Alexander was the notable horn of the he-goat from the west; or a horn is an emblem of some branch of that power. Add to such a beast an unnatural number of horns, or heads, or accommodate him with wings, and you have a compound figure. And unnatural properties may be added to any amount, to denote additional properties in the power denoted. The Babylonish empire was denoted by a lion, as in Dan. vii.; and eagles' wings are added, to denote the velocity of its conquests. The Grecian empire was a leopard, with four wings, to denote still greater velocity in its conquests; and four heads, to denote four parts, into which the empire was divided. The terrible beast from the sea, with great iron teeth, was the secular Roman empire, as will be seen. This may suffice for this part of the subject, as light will arise upon it throughout the following pages.

    The divisions of the Revelation should be noted. These will be found to be seven seals, seven trumpets, and seven vials, as will be shown in their place. But the Saviour gives to John a division of this book thus: "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter." The first here noted was the vision and scene of the first chapter. The second was the seven epistles to the seven churches then in Asia Minor. The third ("the things which shall be hereafter") it is of importance to ascertain. The words of the Saviour give us latitude among all events then future, in which the church should have an interest, and which can be shown fitly to accord with the figures of the prophecy.

    No one can claim a right to select several only of the great events then future, to the exclusion of other events of equal or greater magnitude. A man who will do this, must surely give others equal latitude; unless he would set himself up as an oracle. "The things that shall be hereafter," we should surely think must include all the most capital events in the church, or contiguous to her,

     


    18                                             LECTURE  I.                                            


    in which she would have a deep interest, and which might well accord with the figure predicting them.

    Could then "the things which should be hereafter," when John had this vision, be likely to be restricted to several events only, or several kinds of events, as some have imagined? Would they be restricted to the overturning of the Jewish nation, and the destruction of paganism in the Roman empire? Must the seven seals, the seven trumpets, and the seven vials, be construed as all alluding only to those events of early times? And may one decide that little or no notice is, in the Revelation, taken of the rise, progress, and destruction of popery, and of Mohammedanism, those prime and vast pillars of Satan's kingdom? -- no notice taken of the Reformation in the sixteenth century, -- that plunging of the dragon from his papal heaven? -- no notice taken of his subsequent persecutions of the Protestants, when hundreds of thousands were destroyed by Jesuitical influence? -- no notice taken of the flight of our pilgrim fathers to this new world, and planting here a cause of salvation which was to convert the world? -- no notice taken of the flight of the present missionary angel round the earth, to preach the gospel to all nations? -- none, of the terrors of the French revolutions of 1789, and its twenty-five years of most terrific wars, and the subversion of the predominant power of the papal see? -- no notice taken of the present subversion of the Turks? -- and no notice of the utter destruction of all that is anti-Christian, when God assures us, in the Old Testament, he will "gather the nations, and assemble the kingdoms, to pour upon them his indignation, even all his fierce anger, and the whole earth shall be devoured with the fire of his jealousy; and he will then turn to the people a pure language, and all shall call upon the name of the Lord, and shall serve him with one consent?" These two events are abundantly given in this same connexion in the prophets. Who can tell then, but they are among the "things which shall be hereafter" in the Revelation? The seventh vial is called "the battle of that great day of God Almighty!" -- alluding to the predictions of the event found in the ancient prophets; as though it had been said, that great day so well known in prophecy! This event then, must surely have occupied a place in the description of "the things which shall be hereafter."

    The vials, known as "the seven last plagues," must surely be viewed as having their effect in the overthrow

     


                                          INTRODUCTION.                                       19


    of the Mohammedan, the papal, and the infidel powers in the last days, and just before the Millennium; -- even though a modern critic be of a different opinion. * I shall remain confident, that "the things which shall be hereafter," to be written by John, were the line of the most interesting events, in the protection of the church, and in the overthrow of her enemies, through the then future ages of the Christian era. I have never heard an objection, nor an argument against this being the fact, which I could view as possessing even the least weight. And all arguments from analogy, and from the common sense of the case, are fully in favor of it. Why should but several things be noted; and all things else, equally important, and even of greater importance, be neglected?

    One thing is found in the prophetic part of the Revelation, of essential interest in its correct exposition. It is this, -- that the prophetic part is found in two great general divisions; each having a plan peculiar to itself. After a notable preparation, in the fourth and fifth chapters, for an unfolding of the events of futurity; prophecies in the first division commence in the sixth chapter, with the opening of the first seal, giving an event near the commencement of the Christian era. It thence moves onward through a period of about two thousand years, and closes in the end of chapter xi., in presenting the battle of the great day of God, under the. seventh trumpet, and the millennial kingdom of Christ. A second general division then commences, like the first, with a plan peculiar to itself, -- commencing with the Christian era, and passing onward, as did the first division, through the whole Christian era, giving, under new figures, some things noted in the first division, and others not there noted. When it reaches the Millennium, where the first division closes, it thence proceeds to give a description of that happy period; of an apostasy at the close of it; of the general judgment; and of heaven.

    The truth of these two general divisions is manifest to the eye of the intelligent reader. The seventh trumpet closing the first division, is most manifestly the same event with the seventh vial closing the reign of Antichrist, in the second division. Compare the two passages, chap. xi. 14, to the end, with chap. xvi. 17, to the end, and you will see they give the same event, in figures essentially

    _______

    * See Ichhorn.

     


    20                                             LECTURE  I.                                            


    and almost precisely the same; and the two events stand in the very same connexion with the Millennium, which both alike introduce; and both alike allude to the Old Testament predictions of their events. The trumpet is, "as God hath revealed to his servants the prophets" (chap. x. 6, 7); and the vial is said to be "the battle of that great day of God Almighty," alluding to the same predictions of it in the prophets; -- that day so well known! (chap. xvi. 14.) These two events being the same, and each description of the same event being the close of its septenary, in its general divisions, -- show that they belong to two distinct divisions, however they do, in this fall of Antichrist, meet in unison.

    There is found in these two general divisions every mark of duality of plans. Their events commence in about the same period, and terminate in the same period; and they pursue their objects, each in its own plan, in an independent set of figures. They thus contain every essential mark of two divisions.

    When I first discovered that these two general divisions exist in the prophetic part of the Revelation, I supposed it had never before been discovered; and I wondered it had not been, and been improved. When I obtained Scott's Bible, I turned to the passage, and was pleased and confirmed in my views, in finding he had noted it. He says, "The prophecies of this book naturally divide themselves into two parts." And he adds, "Inattention to this has occasioned much perplexity in many attempts to explain those predictions." And, conversing not long since with Professor Stuart of Andover on the general principles of expounding the Revelation, and being very happy to find a good general agreement of our views, I asked him, if he had discovered this general division in the prophetic part of the Revelation? He replied that he had; and that it was most fully evident, that such a division commenced with the twelfth chapter; and that the want of having discovered this had led expositors to leave the subject in darkness.

    This duality of courses over the same period, affords a most happy facility in the exposition of the book. Place the two courses of the divisions side by side; and place by them, as a third column, the history of the church, internal and external, during the same period; and these, with the knowledge of the prophetic figurative language of the Revelation, together with the aid furnished in the

     


                                          INTRODUCTION.                                       21


    prophecy of Daniel, of which a portion of the Revelation is but an inspired exposition -- furnish a pious, intelligent expositor happily for his work.

    With such data, God has kindly furnished us; and no part of it should be overlooked, undervalued, or misim- proved. Such an expositor is not now fettered with the old, idle theory, that as the seventh seal contains all the trumpets; so the seventh trumpet must be construed as containing all the vials. This cannot be, and is not correct; for the trumpets and the vials belong to two different general divisions of the prophetic part of the book. But the greatness of the event, the battle of that great day of God, occasions it to be given as the last in the grand septenary of each of these divisions. The two general divisions strike here in unison, in the seventh trumpet, and the seventh vial.

    With the facility afforded by the view of these two general divisions, the commentator is not now reduced to a necessity of cutting the prophecies of this book in pieces; -- construing the same events as different events; -- treating things which are synchronical, as being many centuries apart; -- connecting things which have no connexions; and destroying the chronology of most of the events in the book. It is in no small degree painful, to see how much of this is done by men learned in books and letters, not excepting an Ichhorn! Every expositor, destitute of the knowledge and improvement of these two general divisions, is trammelled, and utterly unprepared for his work, even if he had besides all learning.

    The other divisions of this book will be shown in their places. The first six seals give a course of judgments on pagan Rome, from the last quarter of the first century, till about the close of the first quarter of the fourth century. The first four of the trumpets then commence a following course of judgments on the Christian empire, after the revolution under Constantine from paganism; -- fulfilled in the northern invasions on the empire, till the dethroning of its last emperor Momylus. The first of the three wo trumpets then sounded in the rise of Mohammedanism. The second, in the rise of the grand supporter of it -- the Turkish empire. The third will destroy Antichrist. And the vials of the seven last plagues, in the second division, will occupy the space between the second and the third wo trumpets; the seventh of which, and the third wo trumpet will be the same, as has been seen.

     


    22                                             LECTURE  I.                                            


    I now proceed to consider the duty, benefits, and encouragement of a devout and diligent study of the Revelation. These are found in the text, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things that are written therein; for the time is at hand." We observe,

    1. Our Lord Jesus Christ demands this duty, as well as encourages it. The language of this text, and the giving of the Revelation, imply a demand of the duty. And seven times in this book, is the same found in these words, "He that hath an ear, let him hear what the Spirit saith unto the churches." Four times, when new scenes of Providence open, it is commanded, "Come, and see!" And, annexed to deep prophecies, is the divine command, "Whoso readeth, let him understand." Shall man object, and say, the attempt is in vain?

    2. The fact, that a great section of the Bible consists in prophecies of events then future, tacitly enforces this duty. Little is the objector to the study of the prophecies aware how great a part of the Bible he virtually condemns; and to how great a degree his so doing impeaches the wisdom, and undervalues this great mercy of God.

    But, if a part of the prophetic Scriptures may be neglected, where shall the line be drawn? All events now future are known to man only by prophecy. It is here alone that we learn a resurrection, -- a judgment before the bar of God, -- the conflagration of the world, -- the certainty, and the eternity of future retributions of bliss and wo! May the prophecies of these events be neglected? If not, who dares to plead for a neglect of those which assure us of the Millennium; of the battle of that great day of God; of the destination of the Jews; of the vials of the last plagues; and of the events of the Revelation?

    3. Much of the ancient preaching of a Saviour then to come, was in types and figures not less dark than are most of the prophecies of the Revelation. Israel had their preaching of Christ, in the brazen serpent, -- in the water from the rock, -- in the sea of brass, -- the candlestick, -- the sacrifices, -- the burning of incense, -- and the clusters of temple emblems, -- "shadows of good things to come!" And would not the very objection, now often made against the study of the Revelation, that it is deep and difficult, have lain with equal weight, at least, against the duty of attempting to discover their Messiah in those

     


                                          INTRODUCTION.                                       23


    ancient figures? The affirmative is most manifest. We are assured, that "the rock which followed them, was Christ." They had no express information relative to this, nor to any other type of Christ. But they were "shut up to the faith," to find here their Redeemer, or perish. Nor had they one-twentieth part of the facilities which we now enjoy, relative to the construing of such figurative prophecies. *

    The condemnation of those who would not investigate that figurative preaching of Christ, was, their want of faith! "To them was the gospel preached, as well as unto us; but the word preached did not profit them, not being mixed with faith in them that heard it." The believers of that day "searched what, and what manner of time," that preaching of the Saviour to come did signify. And the person who trifled then with this duty, was the infidel, on his way to perdition! Such an one, probably, quieted his conscience thus: The construction given to these figurative things, which they say allude to the Messiah to come, appears but fanciful, visionary, and uncertain! Different men may have their different views of them; and one has as good a right to his opinion as another. All cannot be right! and I will believe none of

    ______

    * I have read from considerable authority, that it is dangerous, if not in vain, to attempt to expound Old Testament types, where inspiration does not expound them. From this principle it follows, that had not the Holy Ghost informed us, that the rock, yielding water to Israel in the- wilderness, was a type of Christ, we should have no right to make such a decision. This is a criticism worthy of the German Neologists! Was the rock to be viewed as inexplicable, till Paul was inspired to assure us it typified Christ? And is the same true of all the types of old? Were they of no benefit to the saints of that day? But what is said of the rock implies that Israel should have understood it, and that the pious did thus. "They drank of that rock; and that rock was Christ," -- meaning, a type of Christ. Mr. Edwards assures us, that if God speaks to the understanding of man, it is enough; though he says it not in so many words. The Bible is full of instructions thus communicated. Implicit instruction is no less valuable than express. Christ blamed the Sadducees for not finding in the words of God to Moses at the bush ("I am the God of Abraham, of Isaac, and of Jacob"), the doctrine of the resurrection. But according to the writer I have in view, the Sadducees had only to say, that passage says nothing expressly of a resurrection. The sentiment I here oppose virtually justifies all the rejections of types and shadows by infidels of old. For God had not seen fit expressly to explain them then, but had left this to the faith and ingenuity of his people. And most of the types of the Old: Testament are still thus left. Are they then of no use? Was the candlestick in the temple of no use, till Christ explained it in Rev. i. 20 "Be not righteous overmuch; neither be overmuch wise."

     


    24                                             LECTURE  I.                                            


    them! We have plain scriptural rules of morality enough; and to those I will attend; and I will leave such figurative predictions for those who delight in them. I have no such delight; for to me they are uncertain, calculated to perplex, and are of no solid benefit! Precisely would this have been, as too many have conversed concerning the study of the Revelation.

    4. This neglect is to set our own wisdom above the word of God, and against it. Let another class of men select the doctrinal parts of the Bible for proscription, as being too deep and difficult to he understood. Some of the doctrines are not less deep and difficult than are the prophecies; and they are far from being less displeasing to the carnal mind, which is enmity against God! Let one then, deny the doctrine of the Trinity, and the divinity of Christ, because it is dark and mysterious; let another class of men deny the most displeasing parts of the duties of religion; another, the terrors of an eternal hell! These things, and much of our holy religion, are deep; and, to the wicked among men, they seem mysterious. And where will this course of expunging deep and displeasing things from the Bible end, but in gross infidelity? But Christ says, "I testify to every man that heareth the words of the prophecy of this book, (that) if any man shall add unto these things. God shall add unto him the plagues that are written in this book. And, if any man shall take away from the words of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book." When I have heard people openly discourage all critical attention to the Revelation, and felicitate themselves that they never spent their time in thus attending to it, I have thought this passage may well make them tremble! It is a remark of Bishop Newton, that "they who censure, or dissuade from the study of the Revelation, do it, for most part, because they have not themselves studied it, and because they imagine difficulties to be greater than they are." I lately saw the following remark in a religious periodical: "The wisest commentators have scarcely effected more than to puzzle themselves, and bewilder their readers, when they have attempted to interpret the prophecies before they are fulfilled. The times and the seasons, the Father hath put in his own power!"

    Was the writer of this clause aware how directly this

     


                                          INTRODUCTION.                                       25


    sentiment is pointed against Jesus Christ himself? He says, concerning deep prophecies, "Let him that readeth understand." "Seal not the sayings of the prophecy of this book; for the time is at hand." How then can a minister of Christ dare thus to seal the sayings of prophecy, while their events are at hand, or are future; and seal them, because they are future? Christ says again, "Blessed is he that readeth the words of this prophecy, and keepeth those things that are written therein." Again: "Ye hypocrites, how is it that ye cannot discern the signs of the times?" If the prophecies are not to be studied till fulfilled, they are never to be studied; for, in that case, it never could be known when they are fulfilled. The argument of this writer, drawn from the words of Christ to the Jews, is plausible, but is wholly fallacious. Secret things, it is true, the Father has reserved in his own power; and those, it is not for man to know. This was the case with the point concerning which the disciples inquired, and this remark of Christ was made, "Wilt thou at this time restore the kingdom to Israel?" God had revealed no such event as the restoring of a temporal kingdom to Israel! And our Saviour kindly turned them off with the above reply; knowing that a few days, and his pouring out his Spirit upon them, would cure them of this their mistake! But did the Saviour mean by this remark to inform us (as this writer takes for granted), that the Father has revealed nothing to man relative to the times and seasons of the great events which are in fact to take place between the present time and the end of the world? If this is a fact, then our writer's remark is correct; not otherwise. But this is not a fact. God has revealed various of those great events, and has expressly informed of the time of them; and more, he has commanded man to study, and understand those things. Which, then, shall we obey; our heavenly Father; or the man who will not study the prophecies? Is there not; something here that looks like arrogance and impiety; publicly and indiscriminately to blame all who attempt to understand the prophecies? This has been abundantly done; and it gives no small degree of pain, to see good men uniting in it. Let this writer consider, that notwithstanding what our Lord thus said to his erring disciples on that occasion, the Father had revealed to man "the times and seasons" of many things; such as the return of Israel from Egypt; as well as the time of the flood, 120

     


    26                                             LECTURE  I.                                            


    years. And the latter took place, we are informed, the "same day" as predicted. God predicted the time of the coming of the Messiah; and the time of the return of the Jews from Babylon. And God has as expressly predicted the times of some of the great future events; and has done it over, and over, and over! as the destruction of Antichrist, at the close of the noted 1260 years. He has given by Daniel, numbers additional to this, as 30 and 43; at the close of which, he says, "Blessed is he that waiteth, and cometh!" And God has told us of another express number, 666; and given express direction to have it counted and understood! What can be the views of a man who shall then wish to bring all due attention to these directions of Heaven into disrepute, and mistakingly plead the words of Christ himself, too, to sanction it? Let such a man take his own liberty; and to his Master he stands or falls. But let him give to others the liberty he himself takes, without publicly censuring them. Daniel previously understood by book, we are informed, the time of the restoration of the Jews from Babylon, as well as the certainty of the event. And he hence set himself to intercede with God for its accomplishment; and it took place in answer to his intercession. Would not such an employment, excited by such pious attention to the prophecies, be more discreet for us, than to unite in the clamor against such an employment, and against those who attempt to investigate this part of our holy Bible? Peter says of the writings of Paul, "There are many things hard to be understood, which they that are unlearned and unstable wrest, as they do other scriptures."

    5. The prophecies were kindly given of God to warn his people of interesting events, while they were still future; that they may be prepared either to escape, or to endure the trials predicted; and may, by their prayers, and talents, aid the accomplishment of good to the church. Daniel, it has been shown, did thus! And thus it should be now, in relation to the fulfilment of prophecy. Some have said, the prophecies were given only that the divinity of the Bible may be evinced after their fulfilment. Was this the only or chief end of the ancient predictions of the coming of Christ in the flesh? that after he had come, man might know the Bible to be the word of God? Is this the only end of the predictions of the final judgment; of heaven; and of hell? no more is it the only (or the chief) end of the prophecies in the Revelation, of the

     


                                          INTRODUCTION.                                       27


    great events of the last days. Their design is, that God's people should "not be in darkness, that that day should overtake them as a thief." But that they may be prepared to obey Christ, when he says, (between the sixth and seventh vials,) "Behold, I come as a thief; blessed is he that watcheth, and keepeth his garments; lest he walk naked, and they see his shame." Much does Christ give the command, at that day, watch, watch, watch! "Come, my people, enter into thy chambers!" -- All of which implies a knowledge of the signs of the times, and of the events then coming upon the world. It is said of the ungodly of that period, "none of the wicked shall understand; but the wise shall understand." Of the former it is said, "Thy judgments are far above out of his sight." Of the latter, "When ye see all these things, then know that it is near even at the doors." In the numerous scriptures of this tenor, is fully implied the duty and blessedness of a good knowledge of the Revelation in its predictions and warnings.

    6. Events of modern date have much facilitated the exposition of this book. They have furnished a clew to some of the most interesting predictions in it, which were never before furnished. In addition now to the learned labors of past celebrated authors, we have facts, in modern, and in passing events, which prove a rich help to the exposition of this book. Should these facilities be overlooked, we should be most inexcusable; and should appropriate to ourselves the censure of Christ, -- "Ye hypocrites; ye can discern the face of the sky! how is it that ye cannot discern the signs of the times?"

    How is such neglect consistent with the duty of the Christian watchman? Is he not set to give warning of the approach of danger, as well as to comfort the people of God with the promises of good? To do this, the preacher must declare the whole counsel of God, and "diminish not a word." People feel that they have a right to inquire, "Watchman, what of the night?" and that he ought to be able to give them some correct reply. It is given in divine command, relative to the approach of the battle of that great day of God, Joel ii. 1: "Blow ye the trumpet in Zion; sound an alarm in my holy mountain; let all the inhabitants of the land (earth) tremble for the day of the Lord, for it is nigh at hand."

    7. The prophecies in the Revelation open a rich field of devout contemplation, and of the improvement of the

     


    28                                             LECTURE  I.                                            


    succession of events of the Christian era, which are there predicted as of signal interest to the church. The line of those events, -- of protection to the church, -- and of wrath upon her enemies, -- God saw fit kindly to foretell, for the rich benefit of his children, to warn them of their dangers, and to assure them of his protecting goodness. And shall such divine kindness be unheeded? What ingratitude and folly! Such events are not to be contemplated merely as things political; but as the works of the Almighty, in vindication of his justice and of his grace, and in faithfulness to his word. This gives to saints a new interest in those events; while their faith is invigorated, and their devotion and confidence in God excited. They hence learn and feel that God is indeed a wall of fire round about Zion; that they who be with us are more than they who be with the enemy; that the Lord of hosts is with us; the God of Jacob our refuge! -- that he will indeed "create on every dwelling-place of Mount Zion, a cloud and smoke by day, and a fire by night; and on all the glory shall be a defence." The histories recorded in the Old Testament are of this kind; such as the deluge; -- the burning of Sodom; -- the bringing of Israel from Egypt; -- the scene at the Red Sea; -- events of Israel in the wilderness, in Canaan, in Babylon; -- numerous protections of the church, and judgments on her enemies; -- these furnish sources of rich Christian instruction and consolation. And no less will the events predicted in the Revelation do it, when duly understood; particularly the protections of the church, and the terrors of divine wrath on her enemies, through the period of the Christian dispensation, and especially near the Millennium. These, when seen in their true light, and duly improved, will nourish and enrich the faith and confidence in God of his dear people. And for these purposes the prophecies of the Apocalypse should not fail of being studied and improved.

    With this conviction, I have for many years desired to become myself acquainted with the true sentiments of the Revelation; desiring, that the veil which has so long lain upon it, maybe in a greater degree removed; and that the intelligent and practical improvement may be made of this closing part of the Bible, which the importance of the subject most clearly demands. Most of the expositions, in this key, of events which were antecedent to the sixteenth century, essentially agree with the most approved

     


                                          INTRODUCTION.                                       29


    commentators. Relative to events since the early part of the sixteenth century, particularly the first five vials, and the synchronical predictions of the judgments which fulfilled them; -- in these things, my path has been new. No antecedent scheme of the vials has been satisfactory to intelligent readers; and my views of these particulars have had the approving testimony of the best of men.

    It will be seen, that I have not cumbered my pages with the views given of many writers on the various subjects; nor with any refutations of those I do not approve. This would have but perplexed common readers, rendered my book unwieldy, and provoked altercation. It is enough for me, after examining all, to give the result of my own judgment on each point; and others may do the same.

    If my views are expressed as though I believed them, I yet lay no claim to infallibility. To err, is human; and it would be like a miracle, if, in such a course as I have been led to take, there should be no error. But the events of Providence, for twenty years, have been such as to confirm me in the essential correctness of the views which I had formed before that period. - Several circumstantial errors I have discovered and corrected. I have felt the impropriety of venturing too minutely on the circumstantial parts of future scenes. This has been one sad error of writers on the prophecies, -- seeming to wish to be prophets, instead of being simply expounders of prophecy. If a degree of this has crept into some of my past writings, I have since designed to set a double guard against its creeping into my present pages. May the subjects of the Revelation be examined with that prayerful, candid, and diligent attention, which their solemnity and magnitude demand! And may it be done with that aid of the divine Spirit, -- that holy unction of grace, -- without which, this part of our holy oracles, and the whole Bible itself, will be but a dead letter, -- a savor of death!



     

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    L E C T U R E   II.

    REVELATION  I.

    Ver. 1. The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

    2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.


    This book is called the Revelation of Jesus Christ, because Christ, as the Head of the church, gave it to man. The Father is spoken of as having given it to Christ, in allusion to the official inferiority of Christ to the Father, he having engaged, in the covenant of redemption, to operate as Mediator between God and fallen man, and thus to occupy a sphere of subordination to the Father, in the great work of redemption. May this distinction be ever remembered, that this inferiority of Christ to the Father, is not one founded in the nature of Christ, or in any want on Christ's part of being possessed of real, proper, and infinite divinity; but is founded in his undertaking in the work of man's salvation; according to the following inspired testimony; "Who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of man." To Jesus Christ, in this his state of official inferiority, God gave this blessed book, as the finishing part of his holy book of grace to man. And Christ communicated the same to his beloved disciple John by a heavenly messenger. The angel Gabriel had, ages before, been sent from God on a similar message to the prophet Daniel; Dan. ix. 21-27. And the prophetic parts of the Revelation may in a sense be called a new and enlarged edition of the prophecy of Daniel, with liberty of paraphrase; especially as it related to events future of the period in which John lived. This Revelation was communicated by one who is called an angel -- a heavenly messenger -- as the term imports. A

     


                                              CHAPTER  I.                                           31


    human spirit, sent from heaven on this message, as well answers to the term angel here, as would a person of a superior order. The term imports one who brings a message; -- "one employed to communicate information to another at a distance." On which account, a minister of the gospel is called an angel of his church; Rev. ii. 1. The word angels, when found in the plural, signifies (at least usually) the superior order of intelligences in the invisible world. But when used in the singular number, to denote a bearer of tidings from heaven, it may mean one from that superior order, or one of the glorified saints. Should one of the latter be sent on a divine mission, the word angel would as fitly apply to him as to one of the superior order. Some have hence been of opinion, that the messenger here sent with the Apocalypse to John, was the prophet Daniel. In favor of it, they adduce what he says, chap. xxii. 9, when John (supposing him to have been Christ) falls down to worship him, and the angel says, "See thou do it not! for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the sayings of this book; worship God!" They suppose we learn from these words, that he was one of the prophets; and they think none so probable as Daniel, the "man greatly beloved," and who had been blessed as being inspired to predict various of the same great events found in the Revelation, and of which the Revelation seems to be an inspired commentary. And his keeping the sayings of this book, may seem to indicate such an interest in them, as one would naturally have who had been the honored instrument of their being first revealed! Such conceive that Daniel was sent from above to give an enlarged view of his own former prophecies. Moses and Elijah had before been sent from heaven to converse with Christ on the mount of transfiguration: and Daniel might be sent on the present message. But a belief or disbelief of this, is of no great importance to us.

    The object of this message is to us of deep interest: -- "to shew unto his servants things that must shortly come to pass." These, the Saviour calls (ver. 19) "the things which shall be hereafter." These must mean the line of events then future, in which the people of God would have a deep interest. What these things are, must be decided by the facts that are revealed; and not by the caprice of any man. None can have a right to say, they must mean only several great events; as the overturning of the Jews;

     


    32                                             LECTURE  II.                                            


    and of Roman paganism. These events no doubt are given; but by no means exclusively. Many other things then future would be found to be of no less interest to the church, and equally entitled to consideration. Human wisdom must here be exercised, and yet only in humble reliance on divine; "comparing spiritual things with spiritual." No doubt the great course of events, concerning the church, in which she would have a special interest even to the end of the world, will be found to be included in the "things that must shortly come to pass," and "the things which shall be hereafter." This history of events (if it may be so called) beforehand declared, and given in language deeply figurative, must be, construed by pious and sound discretion; taking into view the language of prophecy, and the analogy of things. The chief object of the Revelation is, not to reveal things done in heaven, but things done on earth; and this information is to be most piously gratefully and obediently received.

    Ver. 3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.

    We have here the duty and encouragement of this study; and the rich benefits to be derived from a due and pious attention to this book. The remotest events to occur on earth might be said to be at hand, at the period in our text; such is the shortness of time compared with eternity. And the phrase implies that the events are to be studied and kept in mind while yet future.

    Ver. 4. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne.

    5. And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

    6. And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

    Seven messages were to be sent from the mouth of

     


                                              CHAPTER  I.                                           33


    Christ to the seven churches then in Asia Minor. These messages were not prophetic, as some have imagined; but simply admonitory. See chaps. iv. and v., where is a formal preparation, to unfold events of futurity. They, as such, are full of instruction to the people of God in all ages. What is said here of God the Father, that he "is, and was, and is to come," is an essential glory of real and underived divinity. We have in this phrase the eternity of God, as in the following: "Thus saith the High and Lofty One, who inhabiteth eternity." Let this be remembered, when we shall find the same attribute of underived divinity taken by Jesus Christ to himself.

    The seven Spirits in the text, denote the Holy Ghost in his various gifts and graces furnished to men. "There are diversities of gifts; but the same Spirit." In the text we have three in the Godhead expressed: -- "from him that is, and was, and is to come; and from Jesus Christ; and from the seven Spirits" -- "three are thus noted that bear record in heaven!" Grace and peace to man are from these Three, united in one God! which Three are one! Most clearly is this prime article of the Christian faith here established. The flowing of grace and peace from Heaven is only by Christ, the true witness to the law, government, and mercy of the Godhead; -- who died to redeem; and is the resurrection from the dead; the King of kings; Head over all things to the church, whom he makes kings and priests unto God; to whom be glory and dominion (says the text) for ever and ever. The saints are made kings, as having grace to govern themselves; as having fellowship with Christ in his government of the world; and as being heirs of the crown of glory in heaven. And they are made priests, as having a full interest in Christ's priestly office; and as being themselves prepared, by Divine grace, to offer unto God holy spiritual sacrifices and services, acceptable to God by Jesus Christ. In these, they praise their Almighty Saviour for their redemption, and their title to glory.

    Ver. 7. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen.

    The scene here hinted is one well known in the sacred oracles; -- the coming of Christ to judge the world. Christ

     


    34                                             LECTURE  II.                                            


    in humanity is the judge of the world. "When the Son of man shall appear in his glory, then shall he sit upon the throne of his glory, and before him shall be gathered all nations." -- To learn who this Judge of the world is, see Psalm I. 1, -- "The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun, unto the going down of the same. Out of Zion, the perfection of beauty, God hath shined. Our God shall come -- I am God, even thy God!" Verily, then, Christ is God. And he will thus come. "Unto you that look for him, shall he appear a second time without sin, unto salvation." His coming in the flesh was his first coming. And his literal appearance in our text is his second coming. This is said to be "in clouds!" the true sense of which, the event will unfold. It seems he will be attended with clouds of fire; clouds of angels; clouds of all the saints; and (for aught we know) clouds of the unknown legions of intelligences in the universe. And what clouds of overwhelming splendor will attend, none can now conceive. All then will literally behold Christ, the infinite Judge! -- Pilate, Herod, Caiaphas, all the Jewish rulers, all who have persecuted him in his person, or in his people, or pierced him by their sins. All the multitudes of the papal, and infidel Antichrist; of Mohammedans; of the world of rejecters of his salvation; -- the final Gog and Magog, going upon the breadth of the earth to destroy the church of God; all shall see him; and all destitute of his salvation shall wail in eternal horror! -- while the saints hail their heavenly Bridegroom with joy unspeakable and full of glory.

    The Bible furnishes several mystical comings of Christ, which were to be antecedent to the last and literal coming just noted, -- as, his coming in the destruction of Jerusalem; in the revolution in Rome from paganism to Christianity; his coming in the reformation; and especially his coming in the battle of the great day just before the Millennium; and in the introduction of that event. And the coming of Christ in signal judgments is noted as being in clouds. "Clouds and darkness are round about him." Christ's coming in the battle of the great day, in Rev. xiv., is noted as being on a white cloud. And the antichristian nations shall then see him, and shall wail.

    Ver. 8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

     


                                              CHAPTER  I.                                           35


    Alpha is the first, and Omega is the last letter in the Greek alphabet, in which language the New Testament was first written: which led the Saviour to add, in another text, "the first and the last!"

    Ver. 9. I, John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

    This beloved disciple would thus be known to all the people of God as their companion and brother in the labors and perils of the gospel. He was then suffering, as an exile, in the desolate island of Patmos, in the Aegean Sea, to which he had been banished by a Roman emperor for his Christian faith; and Christ here conferred upon him the signal honor of this vision. The Most High says, "They that honor me, I will honor." No pagan emperor was ever blessed with honors in any degree comparable to the honor now given to this preacher of Christ. Persecuting tyrants may doom to infamy the dearest people of God; but he that sits in heaven can commute the sentence, and make its fulfilment a scene of true glory. Such is the economy of Heaven. Who then would not choose to suffer affliction with the people of God, rather than enjoy the pleasures of sin for a season?

    Ver. 10. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet.

    The Christian Sabbath is here called the Lord's Day, as the holy Eucharist is called the Lord's Supper. The Sabbath is so called, because that on its morning our Lord burst the bands of death, and finished the provision made for the salvation of lost man. The first day of the week, on the morning of which our Saviour arose, was henceforth adopted as the holy Sabbath, instead of the seventh day as before. This was thenceforth to be celebrated in special commemoration of the resurrection of Christ, the chief corner-stone of the new heavens and new earth; as well as in commemoration of his creation of the world; it was likewise to be a day for special improvement of the ordinances of grace.

    Relative to this change of the Sabbath from the seventh to the first day of the week; -- the prophet Isaiah, predicting

     


    36                                             LECTURE  II.                                            


    the mission of Christ on earth, as a rod from the stem of Jesse (Isa. xi.), says, "His rest shall be glorious." In the Hebrew original it is, "His Sabbath shall be glorious:" Christ then should have a special, and a glorious Sabbath. The Psalmist, predicting the rejection of Christ, and his yet becoming the Head of the corner, as he did indeed by his resurrection from the dead, says, "This is the day which the Lord hath made; we will be glad and rejoice in it." (Psalm cxviii.) These prophecies, it is thought, give the change of the Sabbath from the seventh day of the week, as kept by the Jews, to the first day to be kept by Christians. Accordingly, our Lord made special visits to his disciples, after his resurrection, on the first day of the week. See Luke xxiv. 13-43, and John xx. 19-29, where the first day of the week is repeatedly noted as the time of the gracious visits of Christ to his disciples, as well as the day of their convocations for his worship. Paul at Troas waited some time for the arrival of the first day of the week, when Christians would convene, that he might preach to them. And to the Corinthians, Paul gave directions for their performance of their charities and pious donations on that holy day. 1 Cor. xvi. 1,2. These, together with the testimony in our text, of John's being in the Spirit on this day, and having on this day his Revelation, afford testimony to the divinity of the change of the Sabbath from the seventh to the first day of the week. The example of the inspired apostles is equal to a command of God. And when we add to these arguments, the considerations that the day of Pentecost was on the day following the Jewish seventh-day Sabbath, or was on the first day of the week, answering to the Christian Sabbath; as was also the ancient Jubilee; the arguments in favor of this change of the Sabbath are complete. On this day was changed the dispensation of the covenant of grace, from the Mosaic to the Christian; when the Holy Ghost came like a rushing mighty wind, and three thousand were converted to Christ. And this first day of the week gives the true antitype of the ancient Jubilee trumpet, proclaiming liberty and salvation! On this holy day, John was in the Spirit. If Christians now better imitated him in this, they would, no doubt, have more and richer interviews with Heaven. The apostle in our text being thus engaged, heard behind him a loud commanding voice; --

    Ver. 11. Saying, I am Alpha and Omega, the first and

     


                                              CHAPTER  I.                                           37


    the last: and, what thou seest write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

    Christ asserts his underived divinity; and then orders that the vision should be committed to writing, and sent to the seven churches in Asia, which he names.

    Ver. 12. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks:

    13. And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

    14. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

    15. And his feet like unto fine brass, as if they burned. in a furnace; and his voice as the sound of many waters.

    16. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.

    On turning to see who thus addressed him, his eyes fastened on the glorious Mediator, Immanuel, God manifest in the flesh, whom John beheld in vision as descended from heaven, and standing near him in an attitude and appearance which well-nigh drank up his spirits. How changed now was the Saviour from what he was when John had been conversant with him, in the days of his humiliation, in his agonies in the garden, and on the cross, and when John had often leaned on his bosom! The golden candlestick in the ancient temple seemed to stand here before Christ, which gave him the appearance of standing in the midst of those seven branches of the one candlestick, as the Jewish high-priest was wont to stand, to dress the seven lamps. This candlestick was of pure beaten gold, to assure us of the purity of all the true people of God. The branches were seven, to indicate the many particular churches of Christ. They all united in one foot, to assure us that all true churches unite in Christ, and are supported by him. The position and dress of Christ seem to have some allusion to the style of the Jewish high-priest, when seen in the temple in his official habiliments. It is thought this dress and appearance of

     


    38                                             LECTURE  II.                                            


    Christ, are to be viewed as emblematical of things like the following; -- His flowing outer garment down to his feet, reminds of his mediatorial righteousness, furnished for the salvation of his people, even the vilest. His golden girdle round the breast, tells us of his faithfulness, and of the tenderness of his heart; that his people are set as a seal on his arm and heart, with love which many waters cannot quench, nor floods drown. The intense whiteness of his hair denotes his eternity, and infinite venerableness. His eyes being as a flame of fire, reminds of his omniscience, and the piercing attention he pays to every thing. His feet being like burning brass, and as though they glowed in a furnace, denotes the holiness of all his ways; the excellence and majesty of all his dispensations. The sounding of his voice as the roaring of an ocean in a tempest, denotes the various alarming events of his holy providence against his enemies. The seven stars in his right hand denote his ambassadors, who are ever held and supported by his grace! "Lo, I am with you always, even unto the end of the world." The sharp sword from his mouth is an emblem of the keen power of his word, sharper than any two-edged sword, to save, or to destroy. And his countenance shining as the sun, is a most fit emblem of his infinite majesty.

    Here, Christians, is the Being, "whom having not seen ye love: in whom though now ye see him not, yet believing; ye rejoice with joy unspeakable." This is the Personage, sinners, who assures you, "Behold, I stand at the door and knock!" This is he of whom saints glory, when they exclaim: "This is my Beloved, and this is my Friend, O daughters of Jerusalem."

    Ver. 17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

    18. lam he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death.

    Man, being hut dust and ashes, cannot, in this his mortal state, see God's face and live. It is then, in mercy to man, that "he holdeth back the face of his throne, and spreadeth his cloud upon it." Our Lord, in this his bright manifestation of himself to John, no doubt veiled much of his glory, a full view of which would instantly have extinguished

     


                                              CHAPTER  I.                                           39


    his animal life. But such was the view of glory given, that the beloved disciple fell at his feet as dead! But Christ kindly laid his hand upon him, furnishing him with strength, as he had done to the beloved Daniel, ages before, who, on a similar occasion, was sinking at his feet, overwhelmed with his glory. (Dan. x. 8 -- 12.) Most kind was his address: "Fear not! I am the first, and the last. I am he that liveth, and was dead, and am alive for evermore, Amen: and have the keys of hell and of death." Here again, from his own mouth, we learn that he is God! and is the only way to heaven, and sovereign of heaven and of hell; -- to receive to the one, and to banish to the other, whom he will. Such is he who tenders salvation to man.

    Ver. 19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

    The Apocalypse has a number of grand divisions, as will be seen, each in its place. Here is one of interest. (1.) "The things which thou hast seen," are this introduction of the book, in chapter first. (2.) "The things which are," consist. of the seven epistles to the seven churches, which follow in chapters second and third. (3.) "The things which shall be hereafter;" all the events then future, which shall be found contained in the book. The great events of salvation to the church, and of destruction to her enemies, from that time to the end of the world, which the Spirit would unfold in courses of events exhibited in the figurative language of this book.

    Ver. 20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

    An infallible interpretation is here given of the ancient golden candlestick in the temple, with its seven branches; and of its light on the summit of each branch. That rich emblem is here applied, by Christ himself, to the seven churches then in Asia; each branch is a church; and its light, called a star, an emblem of the gospel ministry in that branch. And thus the candlestick, with its lights,

     


    40                                             LECTURE  II.                                            


    was a symbol of all the churches, with their pastors, to the end of the world. This Christ notes as a mystery; or as a thing denoted by figure. The candlestick was a type of all the visible churches of Christ. Its seven branches denoted their many branches. But all are one in Christ. Christ is in the midst of his churches, as he seemed to stand in the midst of the branches of the candlestick. The thought and assurance of this presence of Christ in his churches, are most animating, and full of salvation. "Zion behold thy Saviour King! -- He reigns and triumphs here!" The church is the pillar and ground of the truth, as the means of upholding the ambassadors of Christ, and the order of his truth and grace. "Ye are the light of the world." Ministers and churches find here their strength and righteousness; -- their Saviour and their God. Christ says to them, "Because I live, ye shall live also." And they triumph and rejoice, "I live; yet not I; but Christ liveth in me." "I can do all things through Christ who strengtheneth me." "And the life that I live in the flesh, I live by the faith of the Son of God." The thought is, by the emblem and the unity of the candlestick, deeply impressed, that all the saints are one in Christ. All want of love and union then, is vile, and utterly unworthy of the saints. All true ministers of Christ shine with light derived only from him. "In thy light shall we see light." The churches must keep the unity of the Spirit in the bonds of peace. They first are pure; then peaceable. "Blessed are the peacemakers; for they shall be called the children of God." The candlestick was formed of purest gold. The almost Christian then, is but dross. He has no part nor lot in this bright emblem. "The hope of the hypocrite shall perish." Nothing short of the correct and pure Christian faith, heart, and life, can answer to the pure gold of the candlestick! This is a new heart, created in Christ unto good works. Without holiness, no man can see the Lord. And all is not gold that glitters. Counterfeit graces abound. "Five of them were wise, and five were foolish." With holy fear and trembling, then, let each professor say, "Lord, is it I?" "Search me, O Lord, and prove me! try my reins and my heart!" "Create in me a clean heart, and renew a right spirit within me!" Form Christ in me the hope of glory!

    Think, Christian, of the glory and dignity of your Saviour and Lord, always present! Dwell on his character as here given, till your whole soul is transformed to love

     


                                              CHAPTER  II.                                           41


    and admiration; and till you can constantly breathe out the confident address, "Lord, thou knowest all things; thou knowest that I love thee." Then live the life of holy faith; the happy life of looking unto Jesus! Then will his love refine your soul. Then will you find rich mines of consolation; rich and most glorious in your heavenly Bridegroom; for ever present, and prepared to save! "He is thy Lord, and worship thou him." Here is our atonement, our righteousness, our life, and our salvation. We will behold his flowing mantle; his girdle of love; his white and infinite venerableness; his flaming eye; the holy footsteps of his burning feet; the two-edged sword of his mouth; his countenance brighter than the sun! We will not fail to listen to the sound of his providences, as the roar of a thundering ocean! And we will lie prostrate at his feet, imploring his life-giving right hand kindly to be laid upon us! We will ever prize and implore his kind, life-giving whisper, It is I; be not afraid. I am he that liveth, and was dead. And because I live, ye shall live also. We will follow him till we come where he is, to behold his face in righteousness, and to be satisfied, awaking in his likeness and glory!

    ______

    LECTURE III.

    REVELATION II.

    Ver. 1. Unto the angel of the churches of Ephesus write; these things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks.

    Ephesus was the metropolis of Lydia in Asia. A church was here early collected: and with this church Christ commences his epistles to the seven churches. Each epistle is directed to the angel of that church. In this term, probably, were included whatever teaching elders there might be in that church. Some suppose the pastor or pastors of each church were all that is meant by the angel of that church. Others suppose it meant, especially, a person who

     


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    was a moderator or president of a consociation of the particular churches found in each city named. We read, Acts xx. 17, of elders in the church of Ephesus. And we are informed that the apostles, and others ordained hy them, "ordained elders in every city." Those first churches were wont to have a plurality of elders in each church. And we learn, in church history, that in the first Christian ages, contiguous churches were led to form themselves into a kind of consociation, for their mutual benefit; each consociation having a standing moderator; which moderator might be the person denoted by the angel of that church. Whether this were the case; or whether this angel means the eldership of that church, meaning to include all its officers, is not essential. *

    Jesus Christ, in each address, gives a description of himself from some of his notable characteristics exhibited in the first chapter of this book, and in different sacred Scriptures. And there seems to be some affinity between the trait of character thus selected, and the state or character of that church. It appears to have been selected for their admonition, or their consolation, as their case required.

    To the Ephesian church, the address is thus given, -- from him "who holdeth the seven stars in his right hand; and walketh in the midst of his seven golden candlesticks." Blessed indeed is Zion, that her Saviour and Lord walks in the midst of his churches, by his word, ambassadors, and ordinances, by his spirit of grace, and his government

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    * Mosheim says, "It is highly probable that the church of Jerusalem, grown numerous, and deprived of the ministry of the apostles. was the first that chose a president. And it is no less probable that the other churches followed so respectable an example." Of these presidents, or ancient bishops, he says (relative to their difference from modern bishops), "they bad not power to decide or to enact any thing without the consent of the presbyters (common pastors) and the people." Scott speaks of them as moderators, or censors, elected at the discretion of the churches, and probably (he thinks) with the countenance of the apostles; but that they possessed no official superiority to other teaching elders. Jerome, afterwards when some of these bishops were struggling to be viewed as of a superior order, opposed them, and said, "Let, therefore, the presbyters (common pastors) know, that as by the custom of the churches they are subject to him who is their president; so let the bishops (these standing presidents) know that they are above presbyters more by the custom of the church, than by any true dispensation of Christ." This order of ministers thus arose only by human discretion and custom, and were only first among equals in office. Each city of note seems to have had such a president, or bishop of the churches in that city and vicinity. And this might have been the angel mentioned in the address of each epistle.

     


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    of all things. In these, he is a wall of fire round about, and a glory in the midst of her. And Christ's true ministers are assured, that they rest in the right hand of their Lord and Master. "Lo, I am with you always." "My grace is sufficient for thee."

    Ver. 2. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars.

    3. And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted.

    Their good deeds, the Saviour first notes to their praise. They had labored in duty; they had patiently endured trials; they had detected and abhorred evil doers; they had examined and exposed false teachers. Paul had warned that church (Acts xx. 29, 30), "For I know that after my departure, shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise speaking perverse things to draw away disciples after them." Soil had taken place. These impostors (as all false teachers do) pretended they were sent of God. This church had tried those false apostles by the word of God, and condemned them as liars. And this their faithfulness Christ especially notes and approves; and this testimony he leaves for the benefit of all, to the end of the world. And the good deeds of this church, the Saviour repeats: -- their patience, their labors for his sake; and their perseverance! Few, perhaps, are the churches, at this period, concerning whom so much good can be said! Much reason, then, have many to tremble, when they peruse the following: --

    Ver. 4. Nevertheless, I have somewhat against thee, because thou hast left thy first love.

    5. Remember, therefore, from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

    They had suffered the pious fervor of their first gracious affections to abate. In this, they had been guilty of criminal inattention and ingratitude. A speedy repentance of

     


    44                                             LECTURE  III.                                            


    this sin was demanded; -- to love as they had first loved; or Christ would soon visit them, and dispossess them of their church blessings. This awful judgment was, in after days, executed upon them. Too many have left their first love; while the love of the world has taken its place! Such have reason to be deeply affected with this warning of the glorious Head of the church.

    Ver. 6. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

    The Nicolaittins were a sect of Antinomians who, under the notion of Christian liberty, pleaded for a licentious community of wives. Such a hateful sect existed, and were here, by the Head of the church, condemned. And the Ephesian church had dealt faithfully with these licentious hypocrites: and probably, had cleansed their community from them. And this faithfulness, Christ publicly approves for the benefit of all his churches, from that period.

    Tradition has branded Nicholas, one of the seven deacons, as the infamous leader of this sect. It seems probable that this is incorrect, and very injurious. Those seven deacons were said to have been "full of the Holy Ghost." Could one of them, then, be guilty of such enormity? No doubt there were different men of this name. It does not follow that because one by the name of Nicholas, led in this error, it hence must be this pious deacon. This is not to be admitted without positive proof.

    Ver. 7. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

    This is connected with the address to the Ephesian church: yet it is "what the Spirit saith unto the churches." It is equally applicable to all of similar character in all ages; and it is most unhappy that so many who have ears, pay so little attention to what the Spirit of God urges here upon them. This conduct will one day "bite like a serpent, and sting like an adder." Let us hear; and so hear, that our souls may live! Can as much be said in favor of all our churches, as was said in favor of the church of Ephesus? But they had suffered the fervor of their first love to abate! The command to those who have once loved,

     


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    is, "Keep yourselves in the love of God." -- "Abound therein more and more." -- "Grow in grace, and in the knowledge of our Lord." Confidence that we once loved God, with present contentment without it, is not the way to overcome, but to sink in despair!

    The motive to overcome here is powerful. Such shall feed upon the antitype of the tree of life. Adam in the garden of Paradise (we are led to believe) was, at the close of his term of trial, to "put forth his hand. and eat of the tree of life, and live for ever." This act was to have been the sealing of his active personal righteousness, as his legal title to an eternal confirmation in holiness and bliss; alluding to which order, our text assures us, that all who overcome shall find, at the close of their season of trial, something in their second Adam well answering to this. Jesus Christ -- "the Lord our righteousness" -- "the end of the law for righteousness to every one that believeth" -- will be to them the tree of life indeed, to fix them in eternal holiness and bliss.

    Ver. 8. And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

    Smyrna was a large city in Asia Minor. The gospel was early preached here with success; and a church was here found which entirely escaped censure; and which received much commendation. The trait of Christ's character selected for them, therefore, is his eternal divinity, and his death, and resurrection, -- essential glories in the Christian salvation, -- "God manifest in the flesh," "Who was delivered for our offences, and raised again for our justification."

    Ver. 9. I know thy works, and tribulation, and poverty (but thou art rich), and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

    They had a severe lot in the early persecutions; but none of their trials were overlooked by the omniscient eye of their Immanuel. Their poverty too, he noted, and would a thousand-fold compensate. And he assured them they were rich. "God hath chosen the poor of this world,

     


    46                                             LECTURE  III.                                            


    rich in faith, and heirs of his kingdom." "When I am weak, then am I strong." -- Emptied of self, and filled with the fulness of God. And, for their further consolation, Christ assures the church that he was not inattentive to the insults and impertinence of false religionists among them; who, while disturbing their holy order, claimed to be viewed and treated as the true people of God. The term Jews here, means true saints. The Saviour declared, that, instead of such being true saints, they were "of the synagogue of Satan." Many, from that day to the present, have made equally high claims, with no better characters! In these last days, the thing will prove too certain, and the interpretation sure! The high claims of heretics, Christ here calls blasphemy. Such blasphemy has, in our day, been heard; and much more is yet to come. If it has always been a truth that "there must be heresies among you, that those that are approved may be made manifest;" this is more particularly to be the case in the period just before the battle of that great day of God. The Saviour, with his eye fixed upon such, and at the same time upon his dear people, says to the latter, Fear not!

    Ver. 10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye maybe tried: and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

    As though he should say, "Fear not! for I am with thee; be not dismayed, for I am thy God. Who art thou, that thou shouldst be afraid of a man that shall die; and of the son of man that is grass? Where is the fury of the oppressor?" "The moth shall eat them up like wool!" Much more happy was this church, than were the persecuting Roman emperors; or than was Alexander, in conquering the world! The latter would die in vexation and despair; but the followers of Christ were heirs of an immortal kingdom. For such, death had no terrors; the devil would cast some of them into prison by his wicked agents, and they should have tribulation ten days. A ten years' persecution was just ahead. Christ hence exhorts them to be faithful unto death, and he would give them a crown of life! Give up your temporal life for my cause, when you are called; and the eternal life of the soul shall take its place.

     


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    Ver. 11. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh, shall not be hurt of the second death.

    This solemn direction is repeated. And who would not hear and obey it? What church would not feel a holy ambition to deserve such commendation? Here are the true riches; here is true greatness. O church of the Redeemer, "go thou and do likewise." The second death (the king of terrors to the wicked) will have no power against people of this character. But the promise in the text implies that all who do not overcome, shall be hurt of the second death. They that turn back from God, as well as they who seek not God, will all be cast into the lake of fire, which is the second death. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing away from the living God."

    Ver. 12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

    Pergamos was another city of Asia Minor, to the northward of Smyrna. This church, while it had some things to be commended, had some things likewise to be censured. The trait of Christ's character now was, "he that hath the sword of two edges!" The two-edged sword of Christ will be dreadful where sin is indulged. May delinquent churches remember this, and tremble, and reform!

    With this church, Christ begins with commending what good he found among them, evincing that he is more ready to commend than to censure. This is much more the delight of benevolence; while the reverse is the malignant delight of the carnal heart.

    Ver. 13. I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

    All their deeds and their trials were before his omniscient eye. Happy the people who act always under the full impression of this great truth! This church dwelt where Satan had a seat (throne). Pergamos was one of

     


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    the head-quarters of the Prince of Darkness. Here were champions of idolatry, of heresies, and of persecution. Here Antipas (an early martyr) had been made to seal his testimony for Christ with his blood. Yet this church, in such perils, maintained its Christian profession and the doctrines of grace. One would imagine they would escape censure. But censurable dereliction is found even here!

    Ver. 14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

    15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.

    Some base mercenary characters were suffered to continue in their communion. Some who were of a covetous temporizing spirit, similar to that of ancient Balaam, who savored not the things of God, but those of men, and were ready, slily, to give counsel against God's dear Israel. Such Antinomian counsellors of Satan were by some means retained in the bosom of this church. This spirit of Balaam can operate in many ways, according to time and place; w