Part 33
your preservation from these seducers, and for your eternal salvation. St. John here but just touches upon the Holy Ghost, of whom he speaks more largely, chap. iii, 24; iv, 13; v, 6.
21. I have written - Namely, 1 John ii, 13. To you because ye know the truth - That is, to confirm you in the knowledge ye have already. Ye know that no lie is of the truth - That all the doctrines of these antichrists are irreconcilable to it.
22. Who is that liar - Who is guilty of that lying, but he who denies that truth which is the sum of all Christianity? That Jesus is the Christ; that he is the Son of God; that he came in the flesh, is one undivided truth. and he that denies any part of this, in effect denies the whole. He is antichrist - And the spirit of antichrist, who in denying the Son denies the Father also.
23. Whosoever denieth the eternal Son of God, he hath not communion with the Father; but he that truly and believingly acknowledgeth the Son, hath communion with the Father also.
24. If that truth concerning the Father and the Son, which ye have heard from the beginning, abide fixed and rooted in you, ye also shall abide in that happy communion with the Son and the Father.
25. He - The Son. Hath promised us - If we abide in him. 26. These things - From 1 John ii, 21. I have written to you - St. John, according to his custom, begins and ends with the same form, and having finished a kind of parenthesis, 1 John ii, 20-26, continues, ii, 27, what he said in the twentieth verse, concerning them that would seduce you.
27. Ye need not that any should teach you, save as that anointing teacheth you - Which is always the same, always consistent with itself. But this does not exclude our need of being taught by them who partake of the same anointing. Of all things - Which it is necessary for you to know. And is no lie - Like that which antichrist teaches. Ye shall abide in him - This is added both by way of comfort and of exhortation. The whole discourse, from verse 18 to this, 1 John ii, 18-27 is peculiarly adapted to little children.
28. And now, beloved children - Having finished his address to each, he now returns to all in general. Abide in him, that we - A modest expression. May not be ashamed before him at his coming - O how will ye, Jews, Socinians, nominal Christians, be ashamed in that day!
29. Every one - And none else. Who practiceth righteousness - From a believing, loving heart. Is born of him - For all his children are like himself.
1. That we should be called - That is, should be, the children of God. Therefore the world knoweth us not - They know not what to make of us. We are a mystery to them.
2. It doth not yet appear - Even to ourselves. What we shall be - It is something ineffable, which will raise the children of God to be, in a manner, as God himself. But we know, in general, that when he, the Son of God, shall appear, we shall be like him - The glory of God penetrating our inmost substance. For we shall see him as he is - Manifestly, without a veil. And that sight will transform us into the same likeness.
3. And every one that hath this hope in him - In God. 4. Whosoever committeth sin - Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.
5. And ye know that he - Christ. Was manifested - That he came into the world for this very purpose. To take away our sins - To destroy them all, root and branch, and leave none remaining. And in him is no sin - So that he could not suffer on his own account, but to make us as himself.
6. Whosoever abideth in communion with him, by loving faith, sinneth not - While he so abideth. Whosoever sinneth certainly seeth him not - The loving eye of his soul is not then fixed upon God; neither doth he then experimentally know him - Whatever he did in time past.
7. Let no one deceive you - Let none persuade you that any man is righteous but he that uniformly practices righteousness; he alone is righteous, after the example of his Lord.
8. He that committeth sin is a child of the devil; for the devil sinneth from the beginning - That is, was the first sinner in the universe, and has continued to sin ever since. The Son of God was manifested to destroy the works of the devil - All sin. And will he not perform this in all that trust in him?
9. Whosoever is born of God - By living faith, whereby God is continually breathing spiritual life into his soul, and his soul is continually breathing out love and prayer to God, doth not commit sin. For the divine seed of loving faith abideth in him; and, so long as it doth, he cannot sin, because he is born of God - Is inwardly and universally changed.
10. Neither he that loveth not his brother - Here is the transition from the general proposition to one particular.
12. Who was of the wicked one - Who showed he was a child of the devil by killing his brother. And wherefore slew he him - For any fault? No, but just the reverse; for his goodness.
13. Marvel not if the world hate you - For the same cause. 14. We know - As if he had said, We ourselves could not love our brethren, unless we were passed from spiritual death to life, that is, born of God. He that loveth not his brother abideth in death - That is, is not born of God. And he that is not born of God, cannot love his brother.
15. He, I say, abideth in spiritual death, is void of the life of God. For whosoever hateth his brother, and there is no medium between loving and hating him, is, in God's account, a murderer: every degree of hatred being a degree of the same temper which moved Cain to murder his brother. And no murderer hath eternal life abiding in him - But every loving believer hath. For love is the beginning of eternal life. It is the same, in substance, with glory.
16. The word God is not in the original. It was omitted by the apostle just as the particular name is omitted by Mary, when she says to the gardener, "Sir, if thou hast born him hence;" and by the church, when she says, "Let him kiss me with the kisses of his mouth," So i, 2; in both which places there is a language, a very emphatical language, even in silence. It declares how totally the thoughts were possessed by the blessed and glorious subject. It expresses also the superlative dignity and amiableness of the person meant, as though He, and He alone, was, or deserved to be, both known and admired by all. Because he laid down his life - Not merely for sinners, but for us in particular. From this truth believed, from this blessing enjoyed, the love of our brethren takes its rise, which may very justly be admitted as an evidence that our faith is no delusion.
17. But whoso hath this world's good - Worldly substance, far less valuable than life. And seeth his brother have need - The very sight of want knocks at the door of the spectator's heart. And shutteth up - Whether asked or not. His bowels of compassion from him, how dwelleth the love of God in him - Certainly not at all, however he may talk, 1 John iii, 18, of loving God.
18. Not in word - Only. But in deed - In action: not in tongue by empty professions, but in truth.
19. And hereby we know - We have a farther proof by this real, operative love. That we are of the truth - That we have true faith, that we are true children of God. And shall assure our hearts before him - Shall enjoy the assurance of his favour, and the "testimony of a good conscience toward God." The heart, in St. John's language, is the conscience. The word conscience is not found in his writings.
20. For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart - An infinitely holier and a more impartial Judge. And knoweth all things - So that there is no hope of hiding it from him.
21. If our heart condemn us not - If our conscience, duly enlightened by the word and Spirit of God, and comparing all our thoughts, words, and works with that word, pronounce that they agree therewith. Then have we confidence toward God - Not only our consciousness of his favour continues and increases, but we have a full persuasion, that whatsoever we ask we shall receive of him.
23. And this is his commandment - All his commandments in one word. That we should believe and love - in the manner and degree which he hath taught. This is the greatest and most important command that ever issued from the throne of glory. If this be neglected, no other can be kept: if this be observed, all others are easy.
24. And he that keepeth his commandments - That thus believes and loves. Abideth in him, and God in him: and hereby we know that he abideth in us, by the Spirit which he hath given us - Which witnesses with our spirits that we are his children, and brings forth his fruits of peace, love, holiness. This is the transition to the treating of the Holy Spirit which immediately follows.
1. Believe not every spirit - Whereby any teacher is actuated. But try the spirits - By the rule which follows. We are to try all spirits by the written word: "To the law and to the testimony!" If any man speak not according to these, the spirit which actuates him is not of God.
2. Every spirit - Or teacher. Which confesseth - Both with heart and voice. Jesus Christ, who is come in the flesh, is of God - This his coming presupposes, contains, and draws after it, the whole doctrine of Christ.
3. Ye have heard - From our Lord and us, that it cometh. 4. Ye have overcome these seducers, because greater is the Spirit of Christ that is in you than the spirit of antichrist that is in the world.
5. They - Those false prophets. Are of the world - Of the number of those that know not God. Therefore speak they of the world - From the same principle, wisdom, spirit; and, of consequence, the world heareth them - With approbation.
6. We - Apostles. Are of God - Immediately taught, and sent by him. Hereby we know - From what is said, 1 John iv, 2-6.
7. Let us love one another - From the doctrine he has just been defending he draws this exhortation. It is by the Spirit that the love of God is shed abroad in our hearts. Every one that truly loveth God and his neighbour is born of God.
8. God is love - This little sentence brought St. John more sweetness, even in the time he was writing it, than the whole world can bring. God is often styled holy, righteous, wise; but not holiness,
righteousness, or wisdom in the abstract, as he is said to be love; intimating that this is his darling, his reigning attribute, the attribute that sheds an amiable glory on all his other perfections.
12. If we love one another, God abideth in us - This is treated of, 1 John iv, 13-16. And his love is perfected - Has its full effect. In us - This is treated of, 1 John iv, 17-19.
14. And in consequence of this we have seen and testify that the Father sent the Son - These are the foundation and the criteria of our abiding in God and God in us, the communion of the Spirit, and the confession of the Son.
15. Whosoever shall, from a principle of loving faith, openly confess in the face of all opposition and danger, that Jesus is the Son of God, God abideth in him.
16. And we know and believe - By the same Spirit, the love that God hath to us. 17. Hereby - That is, by this communion with God. Is our love made perfect; that we may - That is, so that we shall have boldness in the day of judgment - When all the stout-hearted shall tremble. Because as he - Christ. Is - All love. So are we - Who are fathers in Christ, even in this world.
18. There is no fear in love - No slavish fear can be where love reigns. But perfect, adult love casteth out slavish fear: because such fear hath torment - And so is inconsistent with the happiness of love. A natural man has neither fear nor love; one that is awakened, fear without love; a babe in Christ, love and fear; a father in Christ, love without fear.
19. We love him, because he first loved us - This is the sum of all religion, the genuine model of Christianity. None can say more: why should any one say less, or less intelligibly?
20. Whom he hath seen - Who is daily presented to his senses, to raise his esteem, and move his kindness or compassion toward him.
21. And this commandment have we from him - Both God and Christ. That he who loveth God love his brother - Every one, whatever his opinions or mode of worship be, purely because he is the child, and bears the image, of God. Bigotry is properly the want of this pure and universal love. A bigot only loves those who embrace his opinions, and receive his way of worship; and he loves them for that, and not for Christ's sake.
1. The scope and sum of this whole paragraph appears from the conclusion of it, 1 John v, xiii, "These things have I written to you who believe, that ye may know that ye who believe have eternal life." So faith is the first and last point with St. John also. Every one who loveth - God that begat loveth him also that is begotten of him - Hath a natural affection to all his brethren.
2. Hereby we know - This is a plain proof. That we love the children of God - As his children. 3. For this is the love of God - The only sure proof of it. That we keep his commandments: and his commandments are not grievous - To any that are born of God.
4. For whatsoever - This expression implies the most unlimited universality. Is born of God overcometh the world - Conquers whatever it can lay in the way, either to allure or fright the children of God from keeping his commandments. And this is the victory - The grand means of overcoming. Even our faith - Seeing all things are possible to him that believeth.
5. Who is he that overcometh the world - That is superior to all worldly care, desire, fear? Every believer, and none else. The seventh verse(usually so reckoned) is a brief recapitulation of all which has been before advanced concerning the Father, the Son, and the Spirit. It is cited, in conjunction with the sixth and eighth, 1 John v, 6, 8 by Tertullian, Cyprian, and an uninterrupted train of Fathers. And, indeed, what the sun is in the world, what the heart is in a man, what the needle is in the mariner's compass, this verse is in the epistle. By this the sixth, eighth, and ninth verses 1 John v, 6, 8, 9 are indissolubly connected; as will be evident, beyond all contradiction, when they are accurately considered.
6. This is he - St. John here shows the immovable foundation of that faith that Jesus is the Son of God; not only the testimony of man, but the firm, indubitable testimony of God. Who came - Jesus is he of whom it was promised that he should come; and who accordingly, is come. And this the Spirit, and the water, and the blood testify. Even Jesus - Who, coming by water and blood, is by this very thing demonstrated to be the Christ. Not by the water only - Wherein he was baptized. But by the water and the blood - Which he shed when he had finished the work his Father had given him to do. He not only undertook at his baptism "to fulfil all righteousness," but on the cross accomplished what he had undertaken; in token whereof, when all was finished, blood and water came out of his side. And it is the Spirit who likewise testifieth - Of Jesus Christ, namely, by Moses and all the prophets, by John the Baptist, by all the apostles, and in all the writings of the New Testament. And against his testimony there can be no exception, because the Spirit is truth - The very God of truth.
7. What Bengelius has advanced, both concerning the transposition of these two verses, and the authority of the controverted verse, partly in his "Gnomon," and partly in his "Apparatus Criticus," will abundantly satisfy any impartial person. For there are three that testify - Literally, testifying, or bearing witness. The participle is put for the noun witnesses, to intimate that the act of testifying, and the effect of it, are continually present. Properly, persons only can testify; and that three are described testifying on earth, as if they were persons, is elegantly subservient to the three persons testifying in heaven. The Spirit - In the word, confirmed by miracles. The water - Of baptism, wherein we are dedicated to the Son, (with the Father and Spirit,) typifying his spotless purity, and the inward purifying of our nature. And the blood - Represented in the Lord's supper, and applied to the consciences of believer. And these three harmoniously agree in one - In bearing the same testimony, - that Jesus Christ is the divine, the complete, the only saviour of the world.
8. And there are three that testify in heaven - The testimony of the Spirit, the water, and the blood, is by an eminent gradation corroborated by three, who give a still greater testimony. The Father - Who clearly testified of the Son, both at his baptism and at his transfiguration. The Word - Who testified of himself on many occasions, while he was on earth; and again, with still greater solemnity, after his ascension into heaven, Rev. i, 5; Rev. xix, 13. And the Spirit - Whose testimony was added chiefly after his glorification, chap. ii, 27; John xv, 26; Acts v, 32; Rom. viii, 16. And these three are one - Even as those two, the Father and the Son, are one, John x, 30. Nothing can separate the Spirit from the Father and the Son. If he were not one with the Father and the Son, the apostle ought to have said, The Father and the Word, who are one, and the Spirit, are two. But this is contrary to the whole tenor of Revelation. It remains that these three are one. They are one in essence, in knowledge, in will, and in their testimony. It is observable, the three in the one verse are opposed, not conjointly, but severally, to the three in the other: as if he had said, Not only the Spirit testifies, but also the Father, John v, 37; not only the water, but also the Word, John iii, 11,
John x, 41; not only the blood, but also the Holy Ghost, John xv, 26, &c. It must now appear, to every reasonable man, how absolutely necessary the eighth verse is 1 John v, 8. St. John could not think of the testimony of the Spirit, and water, and blood, and subjoin, "The testimony of God is greater," without thinking also of the testimony of the Son and Holy Ghost; yea, and mentioning it in so solemn an enumeration. Nor can any possible reason be devised, why, without three testifying in heaven, he should enumerate three, and no more, who testify on earth. The testimony of all is given on earth, not in heaven; but they who testify are part on earth, part in heaven. The witnesses who are on earth testify chiefly concerning his abode on earth, though not excluding his state of exaltation: the witnesses who are in heaven testify chiefly concerning his glory at God's right hand, though not excluding his state of humiliation. The seventh verse, therefore, with the sixth, contains a recapitulation of the whole economy of Christ, from his baptism to pentecost; the eighth, the sum of the divine economy, from the time of his exaltation. Hence it farther appears, that this position of the seventh 1 John v, 7, 8 and eighth verses, which places those who testify on earth before those who testify in heaven, is abundantly preferable to the other, and affords a gradation admirably suited to the subject.
9. If we receive the testimony of men - As we do continually, and must do in a thousand instances. The testimony of God is greater - Of higher authority, and much more worthy to be received; namely, this very testimony which God the Father, together with the Word and the Spirit, hath testified of the Son, as the saviour of the world.
10. He that believeth on the Son of God hath the testimony - The dear evidence of this, in himself: he that believeth not God, in this, hath made him a liar; because he supposes that to be false which God has expressly testified.
11. And this is the sum of that testimony, that God hath given us a title to, and the real beginning of, eternal life; and that this is purchased by, and treasured up in, his Son, who has all the springs and the fulness of it in himself, to communicate to his body, the church, first in grace and then in glory.
12. It plainly follows, he that hath the Son - Living and reigning in him by faith. Hath this life; he that hath not the Son of God hath not this life - Hath no part or lot therein. In the former clause, the apostle says simply, the Son; because believers know him: in the latter, the Son of God; that unbelievers may know how great a blessing they fall short of.
13. These things have I written - In the introduction, chap. i, 4, he said, I write: now, in the close, I have written. That ye may know - With a fuller and stronger assurance, that ye have eternal life.
14. And we - Who believe. Have this farther confidence in him, that he heareth - That is, favourably regards, whatever prayer we offer in faith, according to his revealed will.
15. We have - Faith anticipates the blessings. The petitions which we asked of him - Even before the event. And when the event comes, we know it comes in answer to our prayer.
16. This extends to things of the greatest importance. If any one see his brother - That is. any man. Sin a sin which is not unto death - That is, any sin but total apostasy from both the power and form of godliness. Let him ask, and God will give him life - Pardon and spiritual life, for that sinner. There is a sin unto death: I do not say that he shall pray for that - That is, let him not pray for it. A sin unto death may likewise mean, one which God has determined to punish with death.
17. All deviation from perfect holiness is sin; but all sin is not unpardonable.
18. Yet this gives us no encouragement to sin: on the contrary, it is an indisputable truth, he that is born of God - That sees and loves God. Sinneth not - So long as that loving faith abides in him, he neither speaks nor does anything which God hath forbidden. He keepeth himself - Watching unto prayer. And, while he does this, the wicked one toucheth him not - So as to hurt him.
19. We know that we are children of God - By the witness and the fruit of his Spirit, chap. iii, 24. But the whole world - All who have not his Spirit, not only is "touched" by him, but by idolatry, fraud, violence lasciviousness, impiety, all manner of wickedness. Lieth in the wicked one - Void of life, void of sense. In this short expression the horrible state of the world is painted in the most lively colours; a comment on which we have in the actions, conversations, contracts, quarrels, and friendships of worldly men.
20. And we know - By all these infallible proofs. That the Son of God is come - Into the world. And he hath given us a spiritual understanding, that we may know him, the true one -"The faithful and true witness." And we are in the true one - As branches in the vine, even in Jesus Christ, the eternal Son of God. This Jesus is the only living and true God, together with the father and the Spirit, and the original fountain of eternal life. So the beginning and the end of the epistle agree.
21. Keep yourselves from idols - From all worship of false gods, from all worship of images or of any creature, and from every inward idol; from loving, desiring, fearing anything more than God. Seek all help and defense from evil, all happiness in the true God alone.
NOTES ON THE SECOND EPISTLE OF ST. JOHN
THE parts of this epistle, written to some Christian matron, and her religious children, are three: I. The inscription, v. 1-3 II. An exhortation to persevere in true faith and love,. 4-11 III. The conclusion, 12,13
2nd JOHN
1. The elder - An appellation suited to a familiar letter, but upon a weighty subject. To the elect - That is, Christian. Kuria is undoubtedly a proper name, both here and in ver. 5; for it was not then usual to apply the title of lady to any but the Roman empress; neither would such a manner of speaking have been suitable to the simplicity and dignity of the apostle. Whom - Both her and her children. I love in the truth - With unfeigned and holy love.
2. For the truth's sake, which abideth in us - As a living principle of faith and holiness. 3. Grace takes away guilt; mercy, misery: peace implies the abiding in grace and mercy. It includes the testimony of God's Spirit, both that we are his children, and that all our ways are
acceptable to him. This is the very foretaste of heaven itself, where it is perfected. In truth and love - Or, faith and love, as St. Paul speaks. Faith and truth are here synonymous terms.
4. I found of thy children - Probably in their aunt's house, ver. 13. Walking in the truth - In faith and love.
5. That which we had from the beginning - Of our Lord's ministry. Indeed it was, in some sense, from the beginning of the world. That we may love one another - More abundantly.
6. And this is the proof of true love, universal obedience built on the love of God. This - Love. Is the great commandment which ye have heard from the beginning - Of our preaching.
7. Carefully keep what ye have heard from the beginning, for many seducers are entered into the world, who confess not Jesus Christ that came in the flesh - Who disbelieve either his prophetic, or priestly, or kingly office. Whosoever does this is the seducer - From God. And the antichrist - Fighting against Christ.
8. That we lose not the things which we have wrought - Which every apostate does. But receive a full reward - Having fully employed all our talents to the glory of him that gave them. Here again the apostle modestly transfers it to himself.
9. Receive this as a certain rule: Whosoever transgresseth - Any law of God. Hath not God - For his Father and his God. He that abideth in the doctrine of Christ - Believing and obeying it. He hath both the Father and the Son - For his God.
10. If any came to you - Either as a teacher or a brother. And bring not this doctrine - That is, advance anything contrary to it. Receive him not into your house - As either a teacher or a brotherNeither bid him God speed - Give him no encouragement therein.
11. For he that biddeth him God speed - That gives him any encouragement, is accessory to his evil deeds.
12. Having many things to write, I was not minded to write now - Only of these, which were then peculiarly needful.
13. The children of thy elect or Christian sister - Absent, if not dead, when the apostle wrote this.
NOTES ON THE THIRD EPISTLE OF ST. JOHN
THE third epistle has likewise three parts: I. The inscription, 1, 2 II. The commendation of Caius, 3-8 With a caution against Diotrephes 9-11 And a
recommendation of Demetrius, 12 III. The conclusion, 13-15
3rd JOHN
1. Caius was probably that Caius of Corinth whom St. Paul mentions, Rom. xvi, 23. If so, either he was removed from Achaia into Asia, or St. John sent this letter to Corinth.
3. For - I know thou usest all thy talents to his glory. The truth that is in thee - The true faith and love.
4. I have no greater joy than this - Such is the spirit of every true Christian pastor. To hear that my children walk in the truth - Caius probably was converted by St. Paul. Therefore when St. John speaks of him. with other believers, as his children, it may be considered as the tender style of paternal love, whoever were the instruments of their conversion. And his using this appellation, when writing under the character of the elder, has its peculiar beauty.
5. Faithfully - Uprightly and sincerely. 6. Who have testified of thy love before the church - The congregation with whom I now reside. Whom if thou send forward on their journey - Supplied with what is needful. Thou shalt do well - How tenderly does the apostle enjoin this!
7. They went forth - To preach the gospel. 8. To receive - With all kindness. The truth - Which they preach. 9. I wrote to the church - Probably that to which they came. But Diotrephes - Perhaps the pastor of it. Who loveth to have the preeminence among them - To govern all things according to his own will. Receiveth us not - Neither them nor me. So did the mystery of iniquity already work!
10. He prateth against us - Both them and me, thereby endeavouring to excuse himself. 11. Follow not that which is evil - In Diotrephes. But that which is good - In Demetrius. He hath not seen God - Is a stranger to him.
12. And from the truth itself - That is, what they testify is the very truth. Yea, we also bear testimony - I and they that are with me.
14. Salute the friends by name - That is, in the same manner as if I had named them one by one. The word friend does not often occur in the New Testament, being swallowed up in the more endearing one of brother.
NOTES ON THE GENERAL EPISTLE OF ST. JUDE
THIS epistle has three parts: I. The inscription, 1, 2 II. The treatise, in which,
1. He exhorts them to contend for the faith, 3 2. Describes the punishment and the manners of its adversaries, 416 3. Warns the believers, 17-19 4. Confirms them, 20, 21 5. Instructs them in their duty to others, 22, 23 III. The conclusion, 24,
JUDE
This epistle greatly resembles the second of St. Peter, which St. Jude seems to have had in view while he wrote. That was written but a very little before his death; and hence we may gather that St. Jude lived some time after it, and saw that grievous declension in the church which St. Peter had foretold. But he passes over some things mentioned by St. Peter, repeats some in different expressions and with a different view, and adds others; clearly evidencing thereby the wisdom of God which rested upon him. Thus St. Peter cites and confirms St. Paul's writings, and is himself cited and confirmed by St. Jude.
1. Jude, a servant of Jesus Christ - The highest glory which any, either angel or man, can aspire to. The word servant, under the old covenant, was adapted to the spirit of fear and bondage that clave to that dispensation. But when the time appointed of the Father was come, for the sending of his Son to redeem them that were under the law, the word servant (used by the apostles concerning themselves and all the children of God) signified one that, having the Spirit of adoption, is made free by the Son of God. His being a servant is the fruit and perfection of his being a son. And whenever the throne of God and of the Lamb shall be in the new Jerusalem, then will it be indeed that "his servants shall serve him," Rev. xxii, 3. The brother of James - St. James was the more eminent, usually styled, "the brother of the Lord." To them that are beloved - The conclusion, ver. 21, exactly answers the introduction. And preserved through Jesus Christ - So both the spring and the accomplishment of salvation are pointed out. This is premised, lest any of them should be discouraged by the terrible things which are afterwards mentioned. And called - To receive the whole blessing of God, in time and eternity.
3. When I gave all diligence to write to you of the common salvation - Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning. It was needful to exhort you to contend earnestly - Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul. For the faith - All the fundamental truths. Once delivered - By God, to remain unvaried for ever.
4. There are certain men crept in, who were of old described before - Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation. Turning the grace of God - Revealed in the gospel. Into lasciviousness - Into an occasion of more abandoned wickedness.
5. He afterwards destroyed - The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.
6. And the angels, who kept not their first dignity - Once assigned them under the Son of God. But voluntarily left their own habitation - Then properly their own, by the free gift of God. He reserved - Delivered to be kept. In everlasting chains under darkness - O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being holy, they were beloved of God; else he hated the image of his own
spotless purity. But now he loves them no more; they are doomed to endless destruction. (for if he loved them still, he would love what is sinful:) and both his former love, and his present righteous and eternal displeasure towards the same work of his own hands, are because he changeth not; because he invariably loveth righteousness, and hateth iniquity. 2 Pet. ii, 4.
7. The cities which gave themselves over to fornication - The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffered is an example or a type of eternal fire.
8. In like manner these dreamers - Sleeping and dreaming all their lives. Despise authority - Those that are invested with it by Christ, and made by him the overseers of his flock. Rail at dignities - The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," ver. 16; but those holy men, who for the purity of their lives, the soundness of their doctrine, and the greatness of their labours in the work of the ministry, were truly honourable before God and all good men; and who were grossly vilified by those who turned the grace of God into lasciviousness. Probably they were the impure followers of Simon Magus, the same with the Gnostics and Nicolaitans, Rev. ii, 15. 2 Pet. ii, 10.
9. Yet Michael - It does not appear whether St. Jude learned this by any Revelation or from ancient tradition. It suffices, that these things were not only true, but acknowledged as such by them to whom he wrote. The archangel - This word occurs but once more in the sacred writings, 1 Thess. iv, 16. So that whether there be one archangel only, or more, it is not possible for us to determine. When he disputed with the devil - At what time we know not. Concerning the body of Moses - Possibly the devil would have discovered the place where it was buried, which God for wise reasons had concealed. Durst not bring even against him a railing accusation - Though so far beneath him in every respect. But simply said, (so great was his modesty!) The Lord rebuke thee - I leave thee to the Judge of all.
10. But these - Without all shame. Rail at the things of God which they know not - Neither can know, having no spiritual senses. And the natural things, which they know - By their natural senses, they abuse into occasions of sin.
11. Woe unto them - Of all the apostles St. Jude alone, and that in this single place, denounces a woe. St. Peter, to the same effect, pronounces them "cursed children." For they have gone in the way of Cain - The murderer. And ran greedily - Literally, have been poured out, like a torrent without banks. After the error of Balaam - The covetous false prophet. And perished in the gainsaying of Korah - Vengeance has overtaken them as it did Korah, rising up against those whom God had sent.
12. These are spots - Blemishes. In your feasts of love - Anciently observed in all the churches. Feeding themselves without fear - Without any fear of God, or jealousy over themselves. Twice dead - In sin, first by nature, and afterwards by apostasy. Plucked up by the roots - And so incapable of ever reviving.
13. Wandering stars - Literally, planets, which shine for a time, but have no light in themselves, and will be soon cast into utter darkness. Thus the apostle illustrates their desperate wickedness by comparisons drawn from the air, earth, sea, and heavens.
14. And of these also - As well as the antediluvian sinners Enoch - So early was the prophecy referred to, ver. 4. The seventh from Adam - There were only five of the fathers between Adam and Enoch, 1 Chron. i, 1-3. The first coming of Christ was revealed to Adam; his second, glorious coming, to Enoch; and the seventh from Adam foretold the things which will conclude the seventh
age of the world. St. Jude might know this either from some ancient book, or tradition, or immediate Revelation. Behold - As if it were already done, the Lord cometh!
15. To execute judgment - Enoch herein looked beyond the flood. Upon all - Sinners, in general. And to convict all the ungodly, in particular, of all the grievous things which ungodly sinners (a sinner is bad; but the ungodly who sin without fear are worse) have spoken against him, ver. 8, 10, though they might not think, all those speeches were against him.
16. These are murmurers - Against men. Complainers - Literally, complainers of their fate, against God. Walking - With regard to themselves. After their own foolish and mischievous desires. Having men's persons in admiration for the sake of gain - Admiring and commending them only for what they can get.
17. By the apostles - He does not exempt himself from the number of apostles. For in the next verse he says, they told you, not us.
19. These are they who separate themselves, sensual, not having the Spirit - Having natural senses and understanding only, not the Spirit of God; otherwise they could not separate. For that it is a sin, and a very heinous one, "to separate from the church," is out of all question. But then it should be observed,
1. That by the church is meant a body of living Christians, who are "an habitation of God through the Spirit:" 2. That by separating is understood, renouncing all religious intercourse with them; no longer joining with them in solemn prayer, or the other public offices of religion: and, 3. That we have no more authority from scripture to call even this schism, than to call it murder. 20. But ye, beloved, not separating, but building yourselves up in your most holy faith - Than which none can be more holy in itself, or more conducive to the most refined and exalted holiness. Praying through the Holy Spirit - Who alone is able to build you up, as he alone laid the foundation. In this and the following verse St. Jude mentions the Father, Son, and Spirit, together with faith, love, and hope.
21. By these means, through his grace, keep yourselves in the love of God, and in the confident expectation of that eternal life which is purchased for you, and conferred upon you, through the mere mercy of our Lord Jesus Christ.
22. Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance,
1. Some, that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus. 2. Some snatch, with a swift and strong hand, out of the fire of sin and temptation. 3. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure. See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them. 24. Now to him who alone is able to keep them from falling - Into any of these errors or sins. And to present them faultless in the presence of his glory - That is, in his own presence, when he shall be revealed in all his glory. Please see Notes at Matt. i, 1
NOTES ON THE REVELATION OF JOHN
IT is scarce possible for any that either love or fear God not to feel their hearts extremely affected in seriously reading either the beginning or the latter part of the Revelation. These, it is evident, we cannot consider too much; but the intermediate parts I did not study at all for many years; as utterly despairing of understanding them, after the fruitless attempts of so many wise and good men: and perhaps I should have lived and died in this sentiment, had I not seen the works of the great Bengelius. But these revived my hopes of understanding even the prophecies of this book; at least many of them in some good degree: for perhaps some will not be opened but in eternity. Let us, however, bless God for the measure of light we may enjoy, and improve it to his glory. The following notes are mostly those of that excellent man; a few of which are taken from his Gnornon Novi Testamenti, but far more from his Ekklarte Offenbarung, which is a full and regular comment on the Revelation. Every part of this I do not undertake to defend. But none should condemn him without reading his proofs at large. It did not suit my design to insert these: they are above the capacity of ordinary readers. Nor had I room to insert the entire translation of a book which contains near twelve hundred pages. All I can do is, partly to translate, partly abridge, the most necessary of his observations; allowing myself the liberty to alter some of them, and to add a few notes where he is not full. His text, it may be observed, I have taken almost throughout, which I apprehend he has abundantly defended both in the Gnomon itself, and in his Apparatus and Crisis in Apocalypsin. Yet I by no means pretend to understand or explain all that is contained in this mysterious book. I only offer what help I can to the serious inquirer, and shall rejoice if any be moved thereby more carefully to read and more deeply to consider the words of this prophecy. Blessed is he that does this with a single eye. His labour shall not be in vain.
1. The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, chap. xxii, 6; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably
appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single Revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it. It is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, chap. xvii, 1; xxi, 9; xxii, 6, 16. To his servant John - A title given to no other single person throughout the book.
2. Who hath testified - In the following book. The word of God - Given directly by God. And the testimony of Jesus - Which he hath left us, as the faithful and true witness. Whatsoever things he saw - In such a manner as was a full confirmation of the divine original of this book.
3. Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled. Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament. In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises
to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding. Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a Revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages. The words of this prophecy - It is a Revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches. And keep the things which are written therein - In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively. For the time - Of its beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!
4. John - The dedication of this book is contained in the fourth, fifth, and sixth verses; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always
imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.
5. And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as "the first fruits of them that slept;" and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords." This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.
6. To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things.
7. Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.
8. I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and
glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.
9. I John - The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse. ver. 920, Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2 Tim. ii, 12. I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Romans, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.
10. I was in the Spirit - That is, in a trance, a prophetic vision; so overwhelmed with the power, and filled with the light, of the Holy Spirit, as to be insensible of outward things, and wholly taken up with spiritual and divine. What follows is one single, connected vision, which St. John saw in one day; and therefore he that would understand it should carry his thought straight on through the whole, without interruption. The other prophetic books are collections of distinct prophecies, given upon various occasions: but here is one single treatise, whereof all the parts exactly depend on each other. chap. iv, 1 is connected with ver. 19 and what is delivered in the fourth chapter goes on directly to the twentysecond. On the Lord's day - On this our Lord rose from the dead: on this the ancients believed he will come to judgment. It was, therefore, with the utmost propriety that St. John on this day both saw and described his coming. And I heard behind me - St. John had his face to the east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to proclaim the coming of the great King, and his victory over all his enemies.
11. Saying, What thou seest - And hearest. He both saw and heard. This command extends to the whole book. All the books of the New Testament were written by the will of God; but none were so expressly commanded to be written. In a book - So all the Revelation is but one book: nor did the letter to the angel of each church belong to him or his church only; but the whole book was sent to them all. To the churches - Hereafter named; and through them to all churches, in all ages and nations. To Ephesus - Mark. Thomas Smith, who in the year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is forty-six English miles; from Smyrna to Pergamos,
sixty-four; from Pergamos to Thyatira, forty-eight; from Thyatira to Sardis, thirty-three; from Sardis to Philadelphia, twenty-seven; from Philadelphia to Laodicea, about forty-two miles.
12, 13. And I turned to see the voice - That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise. Girt about at the breast - he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.
14. His head and his hair - That is, the hair of his head, not his whole head. Were white as white wool - Like the Ancient of Days, represented in Daniel's vision, Dan. vii, 9. Wool is commonly supposed to be an emblem of eternity. As snow - Betokening his spotless purity. And his eyes as a flame of fire - Piercing through all things; a token of his omniscience.
15. And his feet like fine brass - Denoting his stability and strength. As if they burned in a furnace - As if having been melted and refined, they were still red hot. And his voice - To the comfort of his friends, and the terror of his enemies. As the voice of many waters - Roaring aloud, and bearing down all before them.
16. And he had in his right hand seven stars - In token of his favour and powerful protection. And out of his mouth went a sharp two-edged sword - Signifying his justice and righteous anger, continually pointed against his enemies as a sword; sharp, to stab; two-edged, to hew. And his countenance was as the sun shineth in his strength - Without any mist or cloud.
17. And I fell at his feet as dead - Human nature not being able to sustain so glorious an appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for receiving so weighty a prophecy. A great sinking of nature usually precedes a large communication of heavenly things. St. John, before our Lord suffered, was so intimate with him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners, be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto him with reverence: an increase of reverence towards this awful majesty can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far away, while you are thinking or reading of these things. And he laid his right hand upon me - The same wherein he held the seven stars. What did St. John then feel in himself? Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by his name, (as the angels did Zechariah and others,) but speaks as his well known master. What follows is also spoken to strengthen and encourage him. I am - When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matt. xxvi, 64. But he now speaks of his own glory, without
any veil, in plain and direct terms. The first and the last - That is, the one, eternal God, who is from everlasting to everlasting, Isaiah xli, 4.
18. And he that liveth - Another peculiar title of God. And I have the keys of death and of hades - That is, the invisible world. In the intermediate state, the body abides in death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St. Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes then his supposed successor at Rome by the keys of purgatory? From the preceding description, mostly, are taken the titles given to Christ in the following letters, particularly the four first.