Template - Revelation - CHANGEMINISTRY

REVELATION 1

Chapter 1

1 The Revelation of Jesus Christ, which God gave unto him, to show 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.

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.

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Commentary

The Title. - The translators of our common version of the Bible have given this book the title of "The Revelation of St. John the Divine." In this they contradict the very first words of the book itself, which declare it to be "The Revelation of Jesus Christ." Jesus Christ is the Revelator, not John. John is but the penman employed by Christ to write out this Revelation for the benefit of his church. There is no doubt that the John here mentioned is the person of that name who was the beloved and highly favored one among the twelve apostles. He was evangelist and apostle, and the writer of the Gospel and epistles which bear his name. (See Clarke, Barnes, Kitto, Pond, and others.) To his previous titles he now adds that of prophet: for the Revelation is a prophecy. But the matter of this book is traced back to a still higher source. It is not only the Revelation of Jesus Christ, but it is the Revelation which God gave unto him. It comes, then, first, from the great Fountain of all wisdom and truth, God the Father; by him it was communicated to Jesus Christ, the Son: and Christ sent and signified it by his angel to his servant John. {1897 UrS, DAR 351.3}

The Character of the Book. - This is expressed in one word, "Revelation." A revelation is something revealed, something clearly made known, not something hidden and concealed. Moses, in Deut.29:29, tells us that "the secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever." The very title of the book, then, is a sufficient refutation of the popular opinion of to- day, that this book is among the hidden mysteries of God, and cannot be understood. Were this the case, it should bear some such title as "The Mystery" or "The Hidden Book;" certainly not that of "The Revelation." {1897 UrS, DAR 352.1}

Its Object. - "To show unto his servants things which must shortly come to pass." His servants - who are they? Is there any limit? For whose benefit was the Revelation given? Was it given for any specified persons? for any particular churches? for any special period of time? - No; it is for all the church in all time, so long as any of the events therein predicted remain to be accomplished. It is for all those who can claim the appellation of "his servants," wherever they may live. {1897 UrS, DAR 352.2}

But this language brings up again the common view that the Revelation is not to be understood. God says that it was given to show something to his servants; and yet many of the expounders of his word tell us that it does not show anything, because no man can understand it! as though God would undertake to make known to mankind some important truths, and yet fall into the worse than earthly folly of clothing them in language or in figures which human minds could not comprehend! as though he would command a person to behold some distant object, and then erect an impenetrable barrier between him and the object specified! or as though he would give his servants a light to guide them through the gloom of night, and yet throw over that light a pall so thick and heavy that not a ray of its brightness could penetrate the obscuring folds! How do they dishonor God who thus trifle with his word! No; the Revelation will accomplish the object for which it was given, and "his servants" will learn therefrom "the things which must shortly come to pass," and which concern their eternal salvation. {1897 UrS, DAR 352.3}

His Angel. - Christ sent and made known the Revelation to John by "his angel." A particular angel seems here to be brought to view. What angel could appropriately be called Christ's angel? May we not find an answer to this question in a significant passage in the prophecy of Daniel? In Dan.10:21, an angel, which was doubtless Gabriel (see Daniel, chapters 9, 10, and 11:1), in making known some important truths to Daniel, said, "There is none that holdeth with me in these things, but Michael your prince." Who Michael is we easily learn. Jude (verse 9) calls him the "archangel." And Paul tells us that when the Lord descends from heaven, and the dead in Christ are raised, the voice of the archangel shall be heard. 1Thess.4:16. And whose voice will be heard at that amazing hour when the dead are called to life? The Lord himself replies, "Marvel not at this; for the hour is coming in the which all that are in the graves shall hear his voice" (John5:28); and the previous verse shows that the one here referred to, whose voice will then be heard, is the Son of man, or Christ. It is the voice of Christ, then, that calls the dead from their graves. That voice, Paul declares, is the voice of the archangel; and Jude says that the archangel is called Michael, the very personage mentioned in Daniel, and all referring to Christ. The statement in Daniel, then, is, that the truths to be revealed to Daniel were committed to Christ, and confined exclusively to him, and to an angel whose name was Gabriel. Similar to the work of communicating important truth to the "beloved prophet" is the work of Christ in the Revelation of communicating important truth to the "beloved disciple;" and who, in this work, can be his angel but he who was engaged with him in the former work, that is, the angel Gabriel? This fact will throw light on some points in this book, while it would also seem 223 | P a g e most appropriate that the same being who was employed to carry messages to the "beloved" prophet of the former dispensation, should perform the same office for him who corresponds to that prophet in the gospel age. (See on chapter 19:10.) {1897 UrS, DAR 353.1}

The Benediction. - "Blessed is he that readeth, and they that hear the words of this prophecy." Is there so direct and formal a blessing pronounced upon the reading and observance of any other portion of the word of God? What encouragement, then, have we for its study! And shall we say that it cannot be understood? Is a blessing offered for the study of a book which it can do us no good to study? Men may assert, with more pertness than piety, that "every age of declension is marked by an increase of commentaries on the Apocalypse," or that the study of the Revelation either finds or leaves a man mad;" but God has pronounced his blessing upon it, he has set the seal of his approbation to an earnest study of its marvelous pages: and with such encouragement from such a source, the child of God will be unmoved by a thousand feeble counterblasts from men. {1897 UrS, DAR 354.1}

Every fulfillment of prophecy brings its duties; hence there are things in the Revelation to be kept, or performed; practical duties to be entered upon as the result of the accomplishment of the prophecy. A notable instance of this kind may be seen in chapter 14:12, where it is said, "Here are they that keep the commandments of God, and the faith of Jesus." {1897 UrS, DAR 354.2}

But says John, "The time is at hand," - another motive offered for the study of this book. It becomes more and more important, as we draw near the great consummation. On this point we offer the impressive thoughts of another: "The importance of studying the Apocalypse increases with the lapse of time. Here are 'things which must shortly come to pass.' Even when John bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw, the long period within which those successive scenes were to be realized was at hand. If proximity then constituted a motive for heeding those contents, how much more does it now! {1897 UrS, DAR 354.3}

Every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of Holy Writ. And does not that intensity of devotion to the present, which characterizes our times and our country, enhance the reasonableness of this claim? Never, surely, was there a period when some mighty counteracting power was more needed. The Revelation of Jesus Christ, duly studied, supplies an appropriate corrective influence. Would that all Christians might, in fullest measure, receive the blessing of 'them that hear the words of this prophecy, and that keep the things which are written therein; for the time is at hand.'" - Thompson's Patmos, pp. 28,29. {1897 UrS, DAR 355.1}

The Dedication. - Following the benediction, we have the dedication, in these words:- {1897 UrS, DAR 355.2}

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.

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The Churches in Asia. - There were more churches in Asia than seven. We may confine ourselves to that western fraction of Asia known as Asia Minor, or we may include still less territory than that; for in even that small portion of Asia Minor where were situated the seven churches which are mentioned, and right in their very midst, there were other important churches. Colosse, to the Christians of which place Paul addressed his epistle to the Colossians, was but a slight distance from Laodicea. Miletus was nearer than any of the seven to Patmos, where John had his vision; and it was an important station for the church, as we may judge from the fact that Paul, during one of his stays there, sent for the elders of the church of Ephesus to meet him at that place. Acts20:17-38. At the same place he also left, in good Christian hands no doubt, Trophimus, his disciple, sick. 2Tim.4:20. And Troas, where Paul spent a season with the disciples, and whence, having waited till the Sabbath was past, he started off upon his journey, was not far removed from Pergamos, named among the seven. It becomes, therefore, an interesting question to determine why seven of the churches of Asia Minor were selected as the ones to which the Revelation should be dedicated. Does what is said of the seven churches in chapter 1, and to them in chapters 2 and 3, have reference solely to the seven literal churches named, describing things only as they then and there existed, and portraying what was before them alone? We cannot so conclude, for the following reasons:- {1897 UrS, DAR 355.4}

1. The entire book of Revelation (see chapter 1:3,11,19; 22:18,19) was dedicated to the seven churches. Verse 11. But the book was no more applicable to them than to other Christians in Asia Minor, - those, for instance, who dwelt in Pontus, Galatia, Cappadocia, and Bithynia, addressed in 1Peter1:1; or the Christians of Colosse, Troas, and Miletus, in the very midst of the churches named. {1897 UrS, DAR 356.1}

2. Only a small portion of the book could have personally concerned the seven churches, or any of the Christians of John's day; for the events it brings to view were mostly so far in the future as to lie beyond the lifetime of the generation then living, or even the time during which those churches would continue; and consequently they could have no personal connection with them. {1897 UrS, DAR 356.2}

3. The seven stars which the Son of man held in his right hand (verse 20), are declared to be the angels of the seven churches. The angels of the churches, doubtless all will agree are the ministers of the churches. Their being held in the right hand of the Son of man denotes the upholding power, guidance, and protection vouchsafed to them. But there were only seven of them in his right hand. And are there only seven thus cared for by the great Master of assemblies? May not, rather, all the true ministers of the whole gospel age derive from this representation the consolation of knowing that they are upheld and guided by the right hand of the great Head of the church: Such would seem to be the only consistent conclusion. {1897 UrS, DAR 356.3}

4. Again, John, looking into the Christian dispensation saw only seven candlesticks, representing seven churches, in the midst of which stood the Son of man. The position of the Son of man in their midst must denote his presence with them, his watchcare over them, and his searching scrutiny of all their works. But does he thus take cognizance of only seven individual churches in this dispensation? May we not rather conclude that this scene represents his position in reference to all his churches during the gospel age? Then why were only seven mentioned? Seven, as used in the Scriptures, is a number denoting fulness and completeness, being, doubtless a kind of memorial of the great facts of the first seven days of time, which gave the world the still used weekly cycle. Like the seven stars, the seven candlesticks must denote the whole of the things which they represent. The whole gospel church in seven divisions, or periods, must be symbolized by them; and hence the seven churches must be applied in the same manner. {1897 UrS, DAR 356.4}

5. Why, then, were the seven particular churches chosen that are mentioned? For the reason, doubtless, that in the names of these churches, according to the definitions of the words, are brought out the religious features of those periods of the gospel age which they respectively were to represent. {1897 UrS, DAR 357.1} For these reasons, "the seven churches" are doubtless to be understood to mean not merely the seven literal churches of Asia which went by the names mentioned, but seven periods of the Christian church, from the days of the apostles to the close of probation. (See on chapter 2, verse 1.) {1897 UrS, DAR 357.2}

The Source of Blessing. - "From him which is, and which was, and which is to come," or is to be, - an expression which signifies complete eternity, past and future, and can be applicable to God the Father only. This language, we believe, is never applied to Christ. He is spoken of as another person, in distinction from the being thus described. {1897 UrS, DAR 357.3}

The Seven Spirits. - This expression probably has no reference to angels, but to the Spirit of God. It is one of the sources from which grace and peace are invoked for the church. On the interesting subject of the seven spirits, Thompson remarks: "That is, from the Holy Spirit, denominated 'the seven spirits,' because seven is a sacred and perfect number; not thus named as denoting interior plurality, but the fulness and perfection of his gifts and operations." Barnes says, "The number seven, therefore, may have been given by the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of men, and to his manifold agency in the affairs of the world, as further developed in this book." Bloomfield gives this as the general interpretation. {1897 UrS, DAR 357.4}

His Throne. - The throne of God the Father; for Christ has not yet taken his own throne. The seven spirits being before the throne "may be intended to designate the fact that the Divine Spirit is ever ready to be sent forth in accordance with a common representation in the Scriptures, to accomplish important purposes in human affairs." {1897 UrS, DAR 358.1}

And from Jesus Christ. - Then Christ is not the person who, in the verse before us, is designated as "him which is, and which was, and which is to come." Some of the chief characteristics which pertain to Christ are here mentioned. He is, - {1897 UrS, DAR 358.2}

The Faithful Witness. - Whatever he bears witness to is true. Whatever he promises, he will surely fulfil. {1897 UrS, DAR 358.3}

The First Begotten of the Dead. - This expression is parallel to 1Cor.15:20,23; Heb.1:6; Rom.8:29; and Col.1:15,18, where we find such expressions applied to Christ as "the first-fruits of them that slept," "the first-born among many brethren," "the first-born of every creature," and "the first-born from the dead." But these expressions do not necessarily denote that he was the first in point of time to be raised from the dead; for others were raised before him. That would be a very unimportant point: but he was the chief and central figure of all who have come up from the grave: for it was by virtue of Christ's coming, work, and resurrection, that any were raised before his time. In the purpose of God, he was the first in point of time as well as in importance; for it was not till after the purpose of Christ's triumph over the grave was formed in the mind of God, who calleth those things that be not as though they were (Rom.4:17), that any were released from the power of death, by virtue of that great fact which was in due time to be accomplished. Christ is therefore called the "first-begotten of the dead" (chapter 1:5), the "first-fruits of them that slept" (1Cor.15:20), the "firstborn among many brethren" (Rom.8:29), and "the first-born from the dead." Col.1:18. In Acts26:23 he is spoken of as "the first that should rise from the dead, and should show light unto the people," or the first who by rising from the dead should show light unto the people. (See the Greek of this passage, and Bloomfield's note thereon; also "Here and Hereafter," chapter 17.) {1897 UrS, DAR 358.4}

The Prince of the Kings of the Earth. - Christ is Prince of earthly kings in a certain sense now. Paul informs us, in Eph.1:20,21, that he has been set at the right hand of God in the heavenly places, "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." The highest names named in this world are the princes, kings, emperors, and potentates of earth. But Christ is placed far above 227 | P a g e them. He is seated with his Father upon the throne of universal dominion (chapter 3:21), and ranks equally with him in the overruling and controlling of the affairs of all the nations of the earth. {1897 UrS, DAR 359.1}

In a more particular sense, Christ is to be Prince of the kings of the earth when he takes his own throne, and the kingdoms of this world become the "kingdoms of our Lord and of his Christ," when they are given by the Father into his hands, and he comes forth bearing upon his vesture the title of "King of kings and Lord of lords," to dash them in pieces like a potter's vessel. Chapter 19:16, 2:27; Ps.2:8,9. {1897 UrS, DAR 359.2}

Unto Him that Loved Us. - We have thought that earthly friends loved us, - a father, a mother, brothers and sisters, or bosom friends, - but we see that no love is worthy of the name compared with the love of Christ for us. And the following sentence adds intensity of meaning to the previous words: "And washed us from our sins in his own blood." What love is this! "Greater love," says the apostle, "hath no man than this, that a man lay down his life for his friends." But Christ has commended his love for us,in that he died for us "while we were yet sinners." But more than this - "Hath made us kings and priests unto God and his Father." From being leprous with sin, we are made clean in his sight; from being enemies, we are not only made friends, but raised to positions of honor and dignity. This cleansing, and this kingly and priestly exaltation - to what state do they pertain? to the present or the future? - Chiefly to the future; for it is then only that we shall enjoy these blessings in the highest degree. Then, after the atonement has been accomplished, we are absolutely free from our sins; before that time they are pardoned only on condition, and blotted out only by anticipation. But when the saints are permitted to sit with Christ on his throne, according to the promise to the victorious Laodiceans, when they take the kingdom under the whole heaven and reign forever and ever, they will be kings in a sense that they never can be in this present state. Yet enough is true of our present condition to make this cheering language appropriate in the Christian's present song of joy; for here we are permitted to say that we have redemption through his blood, though that redemption is not yet given, and that we have eternal life, though that life is still in the hands of the Son, to be brought unto us at his appearing; and it is still true, as it was in the days of John and Peter, that God designs his people in this world to be unto him a chosen generation, a royal (kingly) priesthood, a holy nation, a peculiar people. 1Peter2:9; Rev.3:21; Dan.7:18,27. No wonder the loving and beloved disciple ascribed to this Being who has done so much for us, glory and dominion, forever and ever. And let all the church join in this most fitting ascription to their greatest benefactor and dearest friend. {1897 UrS, DAR 359.3}

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.

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He Cometh with Clouds. - Here John carries us forward to the second advent of Christ in glory, the climax and crowning event of his intervention in behalf of this fallen world. Once he came in weakness, now he comes in power; once in humility, now in glory. He comes in clouds, in like manner as he ascended. Acts1:9,11. {1897 UrS, DAR 360.2}

His Coming Visible. - "Every eye shall see him;" that is, all who are alive at the time of his coming. We know of no personal coming of Christ that shall be as the stillness of midnight, or take place only in the desert or the secret chamber. He comes not as a thief in the sense of stealing in stealthily and quietly upon the world, and purloining goods to which he has no right. But he comes to take to himself his dearest treasure, his sleeping and living saints, whom he has purchased with his own precious blood; whom he has wrested from the power of death in fair and open conflict; and for whom his coming will be no less open and triumphant, too. It will be with the brilliancy and splendor of the lightning as it shines from the east to the west. Matt.24:27. It will be with a sound of a trumpet that shall pierce to earth's lowest depths, and with a mighty voice that shall wake the sainted sleepers from their dusty beds. Matt.24:31, margin: 1Thess.4:16. He will come upon the wicked as a thief, only because they persistently shut their eyes to the tokens of his approach, and will not believe the declarations of his word that he is at the door. To represent two comings, a private and a public one, in connection with the second advent, as some do, is wholly unwarranted in the Scriptures. {1897 UrS, DAR 361.1}

And They Also which Pierced Him. - They also (in addition to the "every eye," before mentioned) who were chiefly concerned in the tragedy of his death; they shall behold him returning to earth in triumph and glory. But how is this? They are not now living, and how, then, shall they behold him when he comes? Answer: By a resurrection from the dead; for this is the only possible avenue to life to those who have once been laid in the grave. But how is it that these wicked persons come up at this time: for the general resurrection of the wicked does not take place till a thousand years after the second advent. Chapter 20:1- 6. On this point Daniel informs us. He says (chapter 12:1,2):- {1897 UrS, DAR 361.2}

"And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." {1897 UrS, DAR 361.3}

Here a partial resurrection is brought to view, or a resurrection of a certain class of each, righteous and wicked, before the general resurrection of either class. Many, not all, that sleep shall awake. Some of the righteous, not all of them, to everlasting life, and some of the wicked, not all of them, to shame and everlasting contempt. And this resurrection transpires in connection with the great time of trouble such as never was, which just precedes the coming of the 229 | P a g e Lord. May not "they also which pierced him" be among those who then come up to shame and everlasting contempt? What could be more appropriate, so far as human minds can judge, than that those who took part in the scene of our Lord's greatest humiliation, and other special leaders in crime against him, should be raised to behold his terrible majesty, as he comes triumphantly, in flaming fire, to take vengeance on them that know not God, and obey not his gospel? (See Dan.12:2.) {1897 UrS, DAR 362.1}

The Church's Response. - "Even so, Amen." Though this coming of Christ is to the wicked a scene of terror and destruction, it is to the righteous a scene of joy and triumph. "When the world's distress comes, then the saints' rest comes." That coming which is with flaming fire, and for the purpose of taking vengeance on the wicked, is to recompense rest to all them that believe. 2Thess.1:6-10. Every friend and lover of Christ will hail every declaration and every token of his return as glad tidings of great joy. {1897 UrS, DAR 362.2}