Part 34
19. Write the things which thou hast seen - This day: which accordingly are written, ver. 11-18. And which are - The instructions relating to the present state of the seven churches. These are written, ver. 20-chap. iii, 22. And which shall be hereafter - To the end of the world; written, chap. iv, 1, &c.
20. Write first the mystery - The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in the eleventh verse. In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ. And the seven candlesticks are seven churches - How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.
Of the following letters to the angels of the seven churches it may be necessary to speak first in general, and then particularly. In general we may observe, when the Israelites were to receive the law at Mount Sinai, they were first to be purified; and when the kingdom of God was at hand, John the Baptist prepared men for it by repentance. In like manner we are prepared by these letters for the worthy reception of this glorious Revelation. By following the directions given herein, by expelling incorrigibly wicked men, and putting away all wickedness, those churches were prepared to receive this precious depositum. And whoever in any age would profitably read or hear it, must observe the same admonitions. These letters are a kind of sevenfold preface to the book. Christ now appears in the form of a man, (not yet under the emblem of a lamb,) and speaks mostly in proper, not in figurative, words. It is not till chap. iv, 1, that St. John enters upon that grand vision which takes up the residue of the book. There is in each of these letters,
1. A command to write to the angel of the church; 2. A glorious title of Christ;
3. An address to the angel of that church, containing A testimony of his mixed, or good, or bad state; An exhortation to repentance or steadfastness; A declaration of what will be; generally, of the Lord's coming; 4. A promise to him that overcometh, together with the exhortation, "He that hath an ear to hear, let him hear" The address in each letter is expressed in plain words, the promise, in figurative. In the address our Lord speaks to the angel of each church which then was, and to the members thereof directly; whereas in the promise he speaks of all that should overcome, in whatever church or age, and deals out to them one of the precious promises, (by way of anticipation,) from the last chapters of the book. 1. Write - So Christ dictated to him every word. These things saith he who holdeth the seven stars in his right hand - Such is his mighty power! Such his favour to them and care over them, that they may indeed shine as stars, both by purity of doctrine and holiness of life! Who walketh - According to his promise, "I am with you always, even to the end of the world." In the midst of the golden candlesticks - Beholding all their works and thoughts, and ready to "remove the candlestick out of its place," if any, being warned, will not repent. Perhaps here is likewise an allusion to the office of the priests in dressing the lamps, which was to keep them always burning before the Lord.
2. I know - Jesus knows all the good and all the evil, which his servants and his enemies suffer and do. Weighty word, "I know," how dreadful will it one day sound to the wicked, how sweet to the righteous! The churches and their angels must have been astonished, to find their several states so exactly described, even in the absence of the apostle, and could not but acknowledge the all-seeing eye of Christ and of his Spirit. With regard to us, to every one of us also he saith, "I know thy works." Happy is he that conceives less good of himself, than Christ knows concerning him. And thy labour - After the general, three particulars are named, and then more largely described in an inverted order,
1. Thy labour 6. Thou hast born for my name's sake and hast not fainted. 2. Thy patience: 5. Thou hast patience: 3. Thou canst not 4. Thou hast tried those who say they are bear evil men: apostles and are not, and hast found them liars. And thy patience - Notwithstanding which thou canst not bear that incorrigibly wicked men should remain in the flock of Christ. And thou hast tried those who say they are apostles, and are not - For the Lord hath not sent them. 4. But I have against thee, that thou hast left thy first love - That love for which all that church was so eminent when St. Paul wrote his epistle to them. He need not have left this. He might have retained it entire to the end. And he did retain it in part, or there could not have remained so much of what was commendable in him. But he had not kept, as he might have done, the first tender love in its vigour and warmth. Reader, hast thou?
5. It is not possible for any to recover the first love, but by taking these three steps, 1. Remember: 2. Repent:
3. Do the first works. Remember from whence thou art fallen - From what degree of faith, love, holiness, though perhaps insensibly. And repent - Which in the very lowest sense implies a deep and lively conviction of thy fall. Of the seven angels, two, at Ephesus and at Pergamos, were in a mixed state; two, at Sardis and at Laodicea, were greatly corrupted: all these are exhorted to repent; as are the followers of Jezebel at Thyatira: two, at Smyrna and Philadelphia, were in a flourishing state, and are therefore only exhorted to steadfastness. There can be no state, either of any pastor, church, or single person, which has not here suitable instructions. All, whether ministers or hearers, together with their secret or open enemies, in all places and all ages, may draw hence necessary self-knowledge, reproof, commendation, warning, or confirmation. Whether any be as dead as the angel at Sardis, or as much alive as the angel at Philadelphia, this book is sent to him, and the Lord Jesus hath something to say to him therein. For the seven churches with their angels represent the whole Christian church, dispersed throughout the whole world, as it subsists, not, as some have imagined, in one age after another, but in every age. This is a point of deep importance, and always necessary to be remembered: that these seven churches are, as it were, a sample of the whole church of Christ, as it was then, as it is now, and as it will be in all ages. Do the first works - Outwardly and inwardly, or thou canst never regain the first love. But if not - By this word is the warning sharpened to those five churches which are called to repent; for if Ephesus was threatened, how much more shall Sardis and Laodicea be afraid! And according as they obey the call or not, there is a promise or a threatening, ver. 5, 16, 22; chap. iii, 3, 20. But even in the threatening the promise is implied, in case of true repentance. I come to thee, and will remove thy candlestick out of its place - I will remove, unless thou repent, the flock now under thy care to another place, where they shall be better taken care of. But from the flourishing state of the church of Ephesus after this, there is reason to believe he did repent. 6. But thou hast this - Divine grace seeks whatever may help him that is fallen to recover his standing. That thou hatest the works of the Nicolaitans - Probably so called from Nicolas, one of the seven deacons, Acts vi, 5. Their doctrines and lives were equally corrupt. They allowed the most abominable lewdness and adulteries, as well as sacrificing to idols; all which they placed among things indifferent, and pleaded for as branches of Christian liberty.
7. He that hath an ear, let him hear - Every man, whoever can hear at all, ought carefully to hear this. What the Spirit saith - In these great and precious promises. To the churches - And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as "the hidden manna," the inscription of "the name of the new Jerusalem," the "sitting upon the throne." Some resemble what is afterwards mentioned, as "the hidden name," chap. xix, 12; "the ruling the nations," chap. xix, 15; "the morning star," chap. xxii, 16. And some are expressly mentioned, as "the tree of life," chap. xxii, 2; freedom from "the second death," chap. xx, 6; the name in "the book of life," chap. xx, 12; xxi, 27; the remaining "in the temple of God," chap. vii, 15; the inscription of "the name of God and of the Lamb," chap. xiv, 1; xxii, 4. In these promises
sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding. To eat of the tree of life - The first thing promised in these letters is the last and highest in the accomplishment, chap. xxii, 2, 14, 19. The tree of life and the water of life go together, chap. xxii, 1, 2; both implying the living with God eternally. In the paradise of my God - The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.
8. These things saith the first and the last, who was dead and is alive - How directly does this description tend to confirm him against the fear of death! verses 10, 11. ver. 10, 11 Even with the comfort wherewith St. John himself was comforted, chap. i, 17, 18, shall the angel of this church be comforted.
9. I know thy affliction and poverty - A poor prerogative in the eyes of the world! The angel at Philadelphia likewise had in their sight but "a little strength." And yet these two were the most honourable of all in the eyes of the Lord. But thou art rich - In faith and love, of more value than all the kingdoms of the earth. Who say they are Jews - God's own people. And are not - They are not Jews inwardly, not circumcised in heart. But a synagogue of Satan - Who, like them, was a liar and a murderer from the beginning.
10. The first and last words of this verse are particularly directed to the minister; whence we may gather, that his suffering and the affliction of the church were at the same time, and of the same continuance. Fear none of those things which thou art about to suffer - Probably by means of the false Jews. Behold - This intimates the nearness of the affliction. Perhaps the ten days began on the very day that the Revelation was read at Smyrna, or at least very soon after. The devil - Who sets all persecutors to work; and these more particularly. Is about to cast some of you - Christians at Smyrna; where, in the first ages, the blood of many martyrs was shed. Into prison, that ye may be tried - To your unspeakable advantage, chap. iv, 12, 14. And ye shall have affliction - Either in your own persons, or by sympathizing with your brethren. Ten days - (Literally taken) in the end of Domitian's persecution, which was stopped by the edict of the emperor Nerva. Be thou faithful - Our Lord does not say, "till I come," as in the other letters, but unto death - Signifying that the angel of this church should quickly after seal his testimony with his blood; fifty years before the martyrdom of Polycarp, for whom some have mistaken him. And I will give thee the crown of life - The peculiar reward of them who are faithful unto death.
11. The second death - The lake of fire, the portion of the fearful, who do not overcome, chap. xxi, 8.
12. The sword - With which I will cut off the impenitent, verse 16. 13. Where the throne of Satan is - Pergamos was above measure given to idolatry: so Satan had his throne and full residence there. Thou holdest fast my name - Openly and resolutely confessing me before men. Even in the days wherein Antipas - Martyred under Domitian. Was my faithful witness - Happy is he to whom Jesus, the faithful and true witness, giveth such a testimony!
14. But thou hast there - Whom thou oughtest to have immediately cast out from the flock. Them that hold the doctrine of Balaam - Doctrine nearly resembling his. Who taught Balak - And the rest of the Moabites. To cast a stumblingblock before the sons of Israel - They are generally termed, the children, but here, the sons, of Israel, in opposition to the daughters of Moab, by whom Balaam enticed them to fornication and idolatry. To eat things sacrificed to idols - Which, in so
idolatrous a city as Pergamos, was in the highest degree hurtful to Christianity. And to commit fornication - Which was constantly joined with the idol-worship of the heathens.
15. In like manner thou also - As well as the angel at Ephesus. Hast them that hold the doctrine of the Nicolaitans - And thou sufferest them to remain in the flock.
16. If not, I come to thee - who wilt not wholly escape when I punish them. And will fight with them - Not with the Nicolaitans, who are mentioned only by the by, but the followers of Balaam. With the sword of my mouth - With my just and fierce displeasure. Balaam himself was first withstood by the angel of the Lord with "his sword drawn," Num. xxii, 23, and afterwards "slain with the sword," Num. xxxi, 8.
17. To him that overcometh - And eateth not of those sacrifices. Will I give of the hidden manna - Described, John vi. The new name answers to this: it is now "hid with Christ in God." The Jewish manna was kept in the ancient ark of the covenant. The heavenly ark of the covenant appears under the trumpet of the seventh angel, chap. xi, 19, where also the hidden manna is mentioned again. It seems properly to mean, the full, glorious, everlasting fruition of God. And I will give him a white stone - The ancients, on many occasions, gave their votes in judgment by small stones; by black, they condemned; by white ones they acquitted. Sometimes also they wrote on small smooth stones. Here may be an allusion to both. And a new name - So Jacob, after his victory, gained the new name of Israel. Wouldest thou know what thy new name will be? The way to this is plain, - overcome. Till then all thy inquiries are vain. Thou wilt then read it on the white stone.
18. And to the angel of the church at Thyatira - Where the faithful were but a little flock. These things saith the Son of God - See how great he is, who appeared "like a son of man!" chap. i, 13. Who hath eyes as a flame of fire - "Searching the reins and the heart," verse 23. And feet like fine brass - Denoting his immense strength. Job comprises both these, his wisdom to discern whatever is amiss, and his power to avenge it, in one sentence, Job xlii, 2, "No thought is hidden from him, and he can do all things."
19. I know thy love - How different a character is this from that of the angel of the church at Ephesus! The latter could not bear the wicked, and hated the works of the Nicolaitans; but had left his first love and first works. The former retained his first love, and had more and more works, but did bear the wicked, did not withstand them with becoming vehemence. Mixed characters both; yet the latter, not the former, is reproved for his fall, and commanded to repent. And faith, and thy service, and patience - Love is shown, exercised, and improved by serving God and our neighbour; so is faith by patience and good works.
20. But thou sufferest that woman Jezebel - who ought not to teach at all, 1 Tim. ii, 12. To teach and seduce my servants - At Pergamos were many followers of Balaam; at Thyatira, one grand deceiver. Many of the ancients have delivered, that this was the wife of the pastor himself. Jezebel of old led the people of God to open idolatry. This Jezebel, fitly called by her name, from the resemblance between their works, led them to partake in the idolatry of the heathens. This she seems to have done by first enticing them to fornication, just as Balaam did: whereas at Pergamos they were first enticed to idolatry, and afterwards to fornication.
21. And I gave her time to repent - So great is the power of Christ! But she will not repent - So, though repentance is the gift of God, man may refuse it; God will not compel.
22. I will cast her into a bed-into great affliction-and them that commit either carnal or spiritual adultery with her, unless they repent - She had her time before. Of her works - Those to which she had enticed their and which she had committed with them. It is observable, the angel of the church
at Thyatira was only blamed for suffering her. This fault ceased when God took vengeance on her. Therefore he is not expressly exhorted to repent, though it is implied.
23. And I will kill her children - Those which she hath born in adultery, and them whom she hath seduced. With death - This expression denotes death by the plague, or by some manifest stroke of God's hand. Probably the remarkable vengeance taken on her children was the token of the certainty of all the rest. And all the churches - To which thou now writest. Shall know that I search the reins - The desires. And hearts - Thoughts.
24. But I say to you who do not hold this doctrine - Of Jezebel. Who have not known the depths of Satan - O happy ignorance! As they speak - That were continually boasting of the deep things which they taught. Our Lord owns they were deep, even deep as hell: for they were the very depths of Satan. Were these the same of which Martin Luther speaks? It is well if there are not some of his countrymen now in England who know them too well! I will lay upon you no other burden - Than that you have already suffered from Jezebel and her adherents.
25. What ye - Both the angel and the church have. 26. By works - Those which I have commanded. To him will I give power over the nations - That is, I will give him to share with me in that glorious victory which the Father hath promised me over all the nations who as yet resist me, Psalm ii, 8, 9.
27. And he shall rule them - That is, shall share with me when I do this. With a rod of iron - With irresistible power, employed on those only who will not otherwise submit; who will hereby be dashed in pieces - Totally conquered.
28. I will give him the morning star - Thou, O Jesus, art the morning star! O give thyself to me! Then will I desire no sun, only thee, who art the sun also. He whom this star enlightens has always morning and no evening. The duties and promises here answer each other; the valiant conqueror has power over the stubborn nations. And he that, after having conquered his enemies, keeps the works of Christ to the end, shall have the morning star, - an unspeakable brightness and peaceable dominion in him.
1. The seven spirits of God - The Holy Spirit, from whom alone all spiritual life and strength proceed. And the seven stars - which are subordinate to him. Thou hast a name that thou livest - A fair reputation, a goodly outside appearance. But that Spirit seeth through all things, and every empty appearance vanishes before him.
2. The things which remain - In thy soul; knowledge of the truth, good desires, and convictions. Which were ready to die - Wherever pride, indolence, or levity revives, all the fruits of the Spirit are ready to die.
3. Remember how - Humbly, zealously, seriously. Thou didst receive the grace of God once, and hear - His word. And hold fast - The grace thou hast received. And repent - According to the word thou hast heard.
4. Yet thou hast a few names - That is, persons. But though few, they had not separated themselves from the rest; otherwise, the angel of Sardis would not have had them. Yet it was no virtue of his, that they were unspotted; whereas it was his fault that they were but few. Who have
not defiled their garments - Either by spotting themselves, or by partaking of other men's sins. They shall walk with me in white - in joy; in perfect holiness; in glory. They are worthy - A few good among many bad are doubly acceptable to God. O how much happier is this worthiness than that mentioned, chap. xvi, 6.
5. He shall be clothed in white raiment - The colour of victory, joy, and triumph. And I will not blot his name out of the book of life - Like that of the angel of the church at Sardis: but he shall live for ever. I will confess his name - As one of my faithful servants and soldiers.
7. The holy one, the true one - Two great and glorious names He that hath the key of David - A master of a family, or a prince, has one or more keys, wherewith he can open and shut all the doors of his house or palace. So had David a key, a token of right and sovereignty, which was afterward adjudged to Eliakim, Isaiah xxii, 22. Much more has Christ, the Son of David, the key of the spiritual city of David, the New Jerusalem; the supreme right, power, and authority, as in his own house. He openeth this to all that overcome, and none shutteth: he shutteth it against all the fearful, and none openeth. Likewise when he openeth a door on earth for his works or his servants, none can shut; and when he shutteth against whatever would hurt or defile, none can open.
8. I have given before thee an opened door - To enter into the joy of thy Lord; and, meantime, to go on unhindered in every good work. Thou hast a little strength - But little outward human strength; a little, poor, mean, despicable company. Yet thou hast kept my word - Both in judgment and practice.
9. Behold, I - who have all power; and they must then comply. I will make them come and bow down before thy feet - Pay thee the lowest homage. And know - At length, that all depends on my love, and that thou hast a place therein. O how often does the judgment of the people turn quite round, when the Lord looketh upon them! Job xlii, 7, &c.
10. Because thou hast kept the word of my patience - The word of Christ is indeed a word of patience. I also will keep thee - O happy exemption from that spreading calamity! From the hour of temptation - So that thou shalt not enter into temptation; but it shall pass over thee. The hour denotes the short time of its continuance; that is, at any one place. At every one it was very sharp, though short; wherein the great tempter was not idle, chap. ii, 10. Which hour shall come upon the whole earth - The whole Roman empire. It went over the Christians, and over the Jews and heathens; though in a very different manner. This was the time of the persecution under the seemingly virtuous emperor Trajan. The two preceding persecutions were under those monsters, Nero and Domitian; but Trajan was so admired for his goodness, and his persecution was of such a nature, that it was a temptation indeed, and did throughly try them that dwelt upon the earth.
11. Thy crown - Which is ready for thee, if thou endure to the end. 12. I will make him a pillar in the temple of my God - I will fix him as beautiful, as useful, and as immovable as a pillar in the church of God. And he shall go out no more - But shall be holy and happy for ever. And I will write upon him the name of my God - So that the nature and image of God shall appear visibly upon him. And the name of the city of my God - Giving him a title to dwell in the New Jerusalem. And my new name - A share in that joy which I entered into, after overcoming all my enemies.
14. To the angel of the church at Laodicea - For these St. Paul had had a great concern, Colossians ii, 1. These things saith the Amen - That is, the True One, the God of truth. The beginning - The Author, Prince, and Ruler. Of the creation of God - Of all creatures; the beginning, or Author, by whom God made them all.
15. I know thy works - Thy disposition and behaviour, though thou knowest it not thyself. That thou art neither cold - An utter stranger to the things of God, having no care or thought about them. Nor hot - As boiling water: so ought we to be penetrated and heated by the fire of love. O that thou wert - This wish of our Lord plainly implies that he does not work on us irresistibly, as the fire does on the water which it heats. Cold or hot - Even if thou wert cold, without any thought or profession of religion, there would be more hope of thy recovery.
16. So because thou art lukewarm - The effect of lukewarm water is well known. I am about to spue thee out of my mouth - I will utterly cast thee from me; that is, unless thou repent.
17. Because thou sayest - Therefore "I counsel thee," &c. I am rich - In gifts and grace, as well as worldly goods. And knowest not that thou art - In God's account, wretched and pitiable.
18. I counsel thee - who art poor, and blind, and naked. To buy of me - Without money or price. Gold purified in the fire - True, living faith, which is purified in the furnace of affliction. And white raiment - True holiness. And eyesalve - Spiritual illumination; the "unction of the Holy One," which teacheth all things.
19. Whomsoever I love - Even thee, thou poor Laodicean! O how much has his unwearied love to do! I rebuke - For what is past. And chasten - That they may amend for the time to come.
20. I stand at the door, and knock - Even at this instant; while he is speaking this word. If any man open - Willingly receive me. I will sup with him - Refreshing him with my graces and gifts, and delighting myself in what I have given. And he with me - In life everlasting.
21. I will give him to sit with me on my throne - In unspeakable happiness and glory. Elsewhere, heaven itself is termed the throne of God: but this throne is in heaven.
22. He that hath an ear, let him hear, &c. - This stands in the three former letters before the promise; in the four latter, after it; clearly dividing the seven into two parts; the first containing three, the last, four letters. The titles given our Lord in the three former letters peculiarly respect his power after his resurrection and ascension, particularly over his church; those in the four latter, his divine glory, and unity with the Father and the Holy Spirit. Again, this word being placed before the promises in the three former letters, excludes the false apostles at Ephesus, the false Jews at Smyrna, and the partakers with the heathens at Pergamos, from having any share therein. In the four latter, being placed after them, it leaves the promises immediately joined with Christ's address to the angel of the church, to show that the fulfilling of these was near; whereas the others reach beyond the end of the world. It should be observed, that the overcoming, or victory, (to which alone these peculiar promises are annexed,) is not the ordinary victory obtained by every believer; but a special victory over great and peculiar temptations, by those that are strong in faith.
We are now entering upon the main prophecy. The whole Revelation may be divided thus:- The first, second, and third chapters contain the introduction; The fourth and fifth, the proposition; The sixth, seventh, eighth, and ninth describe things which are already fulfilled; The tenth to the fourteenth, things which are now fulfilling; The fifteenth to the nineteenth, things which will be fulfilled shortly; The twentieth, twenty-first, and twenty-second, things at a greater distance.
1. After these things - As if he had said, After I had written these letters from the mouth of the Lord. By the particle and, the several parts of this prophecy are usually connected: by the expression, after these things, they are distinguished from each other, chap. vii, 9; xix, 1. By that expression, and after these things, they are distinguished, and yet connected, chap. vii, 1; xv, 5; xviii, 1. St. John always saw and heard, and then immediately wrote down one part after another: and one part is constantly divided from another by some one of these expressions. I saw - Here begins the relation of the main vision, which is connected throughout; as it appears from "the throne, and him that sitteth thereon;" "the Lamb;" (who hitherto has appeared in the form of a man;) " the four living creatures;" and " the four and twenty elders," represented from this place to the end. From this place, it is absolutely necessary to keep in mind the genuine order of the texts, as it stands in the preceding table. A door opened in heaven - Several of these openings are successively mentioned. Here a door is opened; afterward, "the temple of God in heaven," chap. xi, 19; xv, 5; and, at last, "heaven" itself, xix, 11. By each of these St. John gains a new and more extended prospect. And the first voice which I had heard - Namely, that of Christ: afterward, he heard the voices of many others. Said, Come up hither - Not in body, but in spirit; which was immediately done.
2. And immediately I was in the spirit - Even in an higher degree than before, chap. i, 10. And, behold, a throne was set in heaven - St. John is to write "things which shall be;" and, in order thereto, he is here shown, after an heavenly manner, how whatever "shall be," whether good or bad, flows out of invisible fountains; and how, after it is done on the visible theatre of the world and the church, it flows back again into the invisible world, as its proper and final scope. Here commentators divide: some proceed theologically; others, historically; whereas the right way is, to join both together. The court of heaven is here laid open; and the throne of God is, as it were, the center from which everything in the visible world goes forth, and to which everything returns. Here, also, the kingdom of Satan is disclosed; and hence we may extract the most important things out of the most comprehensive and, at the same time, most secret history of the kingdom of hell and heaven. But herein we must be content to know only what is expressly revealed in this book. This describes, not barely what good or evil is successively transacted on earth, but how each springs from the kingdom of light or darkness, and continually tends to the source whence it sprung: So that no man can explain all that is contained therein, from the history of the church militant only. And yet the histories of past ages have their use, as this book is properly prophetical. The more, therefore, we observe the accomplishment of it, so much the more may we praise God, in his truth, wisdom, justice, and almighty power, and learn to suit ourselves to the time, according to the remarkable directions contained in the prophecy. And one sat on the throne - As a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion.
3. And he that sat was in appearance - Shone with a visible lustre, like that of sparkling precious stones, such as those which were of old on the high priest's breastplate, and those placed as the foundations of the new Jerusalem, chap. xxi, 19, 20. If there is anything emblematical in the colours of these stones, possibly the jasper, which is transparent and of a glittering white, with an intermixture of beautiful colours, may be a symbol of God's purity, with various other perfections, which shine in all his dispensations. The sardine stone, of a blood-red colour, may be an emblem of his justice, and the vengeance he was about to execute on his enemies. An emerald, being green, may betoken favour to the good; a rainbow, the everlasting covenant. See Gen. ix, 9. And this being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it.
4. And round about the throne - In a circle, are four and twenty thrones, and on the thrones four and twenty elders - The most holy of all the former ages, Isaiah xxiv, 23; Heb. xii, 1; representing the whole body of the saints. Sitting - In general; but falling down when they worship. Clothed in white raiment - This and their golden crowns show, that they had already finished their course and taken their place among the citizens of heaven. They are never termed souls, and hence it is probable that they had glorified bodies already. Compare Matt. xxvii, 52.
5. And out of the throne go forth lightnings - Which affect the sight. Voices - Which affect the hearing. Thunderings - Which cause the whole body to tremble. Weak men account all this terrible; but to the inhabitants of heaven it is a mere source of joy and pleasure, mixed with reverence to the Divine Majesty. Even to the saints on earth these convey light and protection; but to their enemies, terror and destruction.
6. And before the throne is a sea as of glass, like crystal - Wide and deep, pure and clear, transparent and still. Both the "seven lamps of fire" and this sea are before the throne; and both may mean "the seven spirits of God," the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and of water. We read again, chap. xv, 2, of "a sea as of glass," where there is no mention of "the seven lamps of fire;" but, on the contrary, the sea itself is "mingled with fire." We read also, chap. xxii, 1, of "a stream of water of life, clear as crystal." Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. Round about the throne - That is, toward the four quarters, east, west, north, and south. Were four living creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of the principal powers of heaven; but of what order, it is not easy to determine. It is very probable that the twenty-four elders may represent the Jewish church: their harps seem to intimate their having belonged to the ancient tabernacle service, where they were wont to be used. If so, the living creatures may represent the Christian church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extended to all nations under heaven. And the "new song" which they all sing, saying, "Thou hast redeemed us out of every kindred, and tongue, and people, and nation," chap. v, 9, could not possibly suit the Jewish without the Christian church. The first living creature was like a lion - To signify undaunted courage. The second, like a calf - Or ox, Ezek. i, 10, to signify unwearied patience. The third, with the face of a man - To signify prudence and compassion. The fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To see what is done among the creatures.
7. And the first - Just such were the four cherubim in Ezekiel, who supported the moving throne of God; whereas each of those that overshadowed the mercy-seat in the holy of holies had all these four faces: whence a late great man supposes them to have been emblematic of the Trinity, and the incarnation of the second Person. A flying eagle - That is, with wings expanded.
8. Each of them hath six wings - As had each of the seraphim in Isaiah's vision. "Two covered his face," in token of humility and reverence: "two his feet," perhaps in token of readiness and diligence for executing divine commissions. Round about and within they are full of eyes. Round about - To see everything which is farther off from the throne than they are themselves. And within - On the inner part of the circle which they make with one another. First, they look from the center to the circumference, then from the circumference to the center. And they rest not - O happy unrest!
Day and night - As we speak on earth. But there is no night in heaven. And say, Holy, holy, holy - Is the Three-One God. There are two words in the original, very different from each other; both which we translate holy. The one means properly merciful; but the other, which occurs here, implies much more. This holiness is the sum of all praise, which is given to the almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory. This word properly signifies separated, both in Hebrew and other languages. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner separate and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore, he is the first and the last, the only one and the Eternal, living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful. Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb. xii, 10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often named "the Holy One:" and as God swears by his name, so he does also by his holiness; that is, by himself. This holiness is often styled glory: often his holiness and glory are celebrated together, Lev. x, 3; Isaiah vi, 3. For holiness is covered glory, and glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed. That is also termed holy which is consecrated to him, and for that end separated from other things: and so is that wherein we may be like God, or united to him. In the hymn resembling this, recorded by Isaiah, Isaiah vi, 3, is added, "The whole earth is full of his glory." But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth.
9, 10. And when the living creatures give glory-the elders fall down - That is, as often as the living creatures give glory, immediately the elders fall down. The expression implies, that they did so at the same instant, and that they both did this frequently. The living creatures do not say directly, "Holy, holy, holy art thou;" but only bend a little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the elders, when they are fallen down, may say, "Worthy art thou, O Lord our God."
11. Worthy art thou to receive - This he receives not only when he is thus praised, but also when he destroys his enemies and glorifies himself anew. The glory and the honour and the power - Answering the thrice-holy of the living creatures, verse 9. ver. 9, For thou hast created all things - Creation is the ground of all the works of God: therefore, for this, as well as for his other works, will he be praised to all eternity. And through thy will they were - They began to be. It is to the free, gracious and powerfullyworking will of Him who cannot possibly need anything that all things owe their first existence. And are created - That is, continue in being ever since they were created.
1. And I saw - This is a continuation of the same narrative. In the right hand - The emblem of his all-ruling power. He held it openly, in order to give it to him that was worthy. It is scarce needful to observe, that there is not in heaven any real book of parchment or paper or that Christ does not really stand there, in the shape of a lion or of a lamb. Neither is there on earth any monstrous beast with seven heads and ten horns. But as there is upon earth something which, in its kind, answers such a representation; so there are in heaven divine counsels and transactions answerable to these figurative expressions. All this was represented to St. John at Patmos, in one day, by way of vision. But the accomplishment of it extends from that time throughout all ages. Writings serve to inform us of distant and of future things. And hence things which are yet to come are figuratively said to be "written in God's book;" so were at that time the contents of this weighty prophecy. But the book was sealed. Now comes the opening and accomplishing also of the great things that are, as it were, the letters of it. A book written within and without - That is, no part of it blank, full of matter. Sealed with seven seals - According to the seven principal parts contained in it, one on the outside of each. The usual books of the ancients were not like ours, but were volumes or long pieces of parchment, rolled upon a long stick, as we frequently roll silks. Such was this represented, which was sealed with seven seals. Not as if the apostle saw all the seals at once; for there were seven volumes wrapped up one within another, each of which was sealed: so that upon opening and unrolling the first, the second appeared to be sealed up till that was opened, and so on to the seventh. The book and its seals represent all power in heaven and earth given to Christ. A copy of this book is contained in the following chapters. By "the trumpets," contained under the seventh seal, the kingdom of the world is shaken, that it may at length become the kingdom of Christ. By "the vials," under the seventh trumpet, the power of the beast, and whatsoever is connected with it, is broken. This sum of all we should have continually before our eyes: so the whole Revelation flows in its natural order.
2. And I saw a strong angel - This proclamation to every creature was too great for a man to make, and yet not becoming the Lamb himself. It was therefore made by an angel, and one of uncommon eminence.
3. And none - No creature; no, not Mary herself. In heaven, or in earth, neither under the earth - That is, none in the universe. For these are the three great regions into which the whole creation is divided. Was able to open the book - To declare the counsels of God. Nor to look thereon - So as to understand any part of it.
4. And I wept much - A weeping which sprung from greatness of mind. The tenderness of heart which he always had appeared more clearly now he was out of his own power. The Revelation was not written without tears; neither without tears will it be understood. How far are they from the temper of St. John who inquire after anything rather than the contents of this book! yea, who applaud their own clemency if they excuse those that do inquire into them!
5. And one of the elders - Probably one of those who rose with Christ, and afterwards ascended into heaven. Perhaps one of the patriarchs. Some think it was Jacob, from whose prophecy the name of Lion is given him, Gen. xlix, 9. The Lion of the tribe of Judah - The victorious prince who is, like a lion, able to tear all his enemies in pieces. The root of David - As God, the root and source of David's family, Isaiah xi, 1, 10. Hath prevailed to open the book - Hath overcome all obstructions, and obtained the honour to disclose the divine counsels.
6. And I saw - First, Christ in or on the midst of the throne; secondly, the four living creatures making the inner circle round him; and, thirdly, the four and twenty elders making a larger circle
round him and them. Standing - He lieth no more; he no more falls on his face; the days of his weakness and mourning are ended. He is now in a posture of readiness to execute all his offices of prophet, priest, and king. As if he had been slain - Doubtless with the prints of the wounds which he once received. And because he was slain, he is worthy to open the book, verse 9, to the joy of his own people, and the terror of his enemies. Having seven horns - As a king, the emblem of perfect strength. And seven eyes - The emblem of perfect knowledge and wisdom. By these he accomplishes what is contained in the book, namely, by his almighty and all-wise Spirit. To these seven horns and seven eyes answer the seven seals and the sevenfold song of praise, verse 12. In Zechariah, likewise, iii, 9; iv, 10. Zech. iii, 9, Zech. iv, 10 mention is made of "the seven eyes of the Lord, which go forth over all the earth." Which - Both the horns and the eyes. Are the seven spirits of God sent forth into all the earth - For the effectual working of the Spirit of God goes through the whole creation; and that in the natural, as well as spiritual, world. For could mere matter act or move? Could it gravitate or attract? Just as much as it can think or speak.
7. And he came - Here was "Ask of me," Psalm ii, 8, fulfilled in the most glorious manner. And took - it is one state of exaltation that reaches from our Lord's ascension to his coming in glory. Yet this state admits of various degrees. At his ascension, "angels, and principalities, and powers were subjected to him." Ten days after, he received from the Father and sent the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne - who gave it him as a signal of his delivering to him all power in heaven and earth. He received it, in token of his being both able and willing to fulfil all that was written therein.
8. And when he took the book, the four living creatures fell down - Now is homage done to the Lamb by every creature. These, together with the elders, make the beginning; and afterward, chap. v, 14, the conclusion. They are together surrounded with a multitude of angels, chap. v, 11, and together sing the new song, as they had before praised God together, chap. iv, 8, &c. Having every one - The elders, not the living creatures. An harp - Which was one of the chief instruments used for thanksgiving in the temple service: a fit emblem of the melody of their hearts. And golden phials - Cups or censers. Full of incense, which are the prayers of the saints - Not of the elders themselves, but of the other saints still upon earth, whose prayers were thus emblematically represented in heaven.
9. And they sing a new song - One which neither they nor any other had sung before. Thou hast redeemed us - So the living creatures also were of the number of the redeemed. This does not so much refer to the act of redemption, which was long before, as to the fruit of it; and so more directly to those who had finished their course, "who were redeemed from the earth," ver. 1, out of every tribe, and tongue, and people, and nation - That is, out of all mankind.
10. And hast made them - The redeemed. So they speak of themselves also in the third person, out of deep self-abasement. They shall reign over the earth - The new earth: herewith agree the golden crowns of the elders. The reign of the saints in general follows, under the trumpet of the seventh angel; particularly after the first resurrection, as also in eternity, chap. xi, 18;xv, 7;xx, 4;xxii, 5;Dan. vii, 27;Psalm xlix, 14. 11. And I saw - The many angels. And heard - The voice and the number of them. Round about the elders - So forming the third circle. It is remarkable, that men are represented through this whole vision as nearer to God than any of the angels. And the number of them was - At least two hundred millions, and two millions over. And yet these were but a part of the holy angels. Afterward, chap. vii, 11, St. John heard them all.
12. Worthy is the Lamb - The elders said, ver. 9, "Worthy art thou." They were more nearly allied to him than the angels. To receive the power, &c. - This sevenfold applause answers the seven seals, of which the four former describe all visible, the latter all invisible, things, made subject to the Lamb. And every one of these seven words bears a resemblance to the seal which it answers.
13. And every creature - In the whole universe, good or bad. In the heaven, on the earth, under the earth, on the sea - With these four regions of the world, agrees the fourfold word of praise. What is in heaven, says blessing; what is on earth, honour; what is under the earth, glory: what is on the sea, strength; is unto him. This praise from all creatures begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory; but those in heaven say, Blessed be God and the Lamb. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and "every knee bows to him," not only on earth, but also in heaven, and under the earth. This book exhausts all things, 1 Cor. xv, 27, 28, and is suitable to an heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold, yea, and in part, to inherit. St. John has in view, through the whole following vision, what he has been now describing, namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.
The seven seals are not distinguished from each other by specifying the time of them. They swiftly follow the letters to the seven churches, and all begin almost at the same time. By the four former is shown, that all the public occurrences of all ages and nations, as empire, war, provision, calamities, are made subject to Christ. And instances are intimated of the first in the east, the second in the west, the third in the south, the fourth in the north and the whole world. The contents, as of the phials and trumpets, so of the seals, are shown by the songs of praise and thanksgiving annexed to them. They contain therefore "the power, and riches, and wisdom, and strength, and honour, and glory, and blessing," which the Lamb received. The four former have a peculiar connection with each other; and so have the three latter seals. The former relate to visible things, toward the four quarters to which the four living creatures look. Before we proceed, it may be observed,
1. No man should constrain either himself or another to explain everything in this book. It is sufficient for every one to speak just so far as he understands. 2. We should remember that, although the ancient prophets wrote the occurrences of those kingdoms only with which Israel had to do, yet the Revelation contains what relates to the whole world, through which the Christian church is extended. Yet, 3. We should not prescribe to this prophecy, as if it must needs admit or exclude this or that history, according as we judge one or the other to be of great or small importance. "God seeth not as a man seeth;" therefore what we think great is often omitted, what we think little inserted, in scripture history or prophecy.
4. We must take care not to overlook what is already fulfilled; and not to describe as fulfilled what is still to come. We are to look in history for the fulfilling of the four first seals, quickly after the date of the prophecy. In each of these appears a different horseman. In each we are to consider, first, the horseman himself; secondly, what he does. The horseman himself, by an emblematical prosopopoeia, represents a swift power, bringing with it either, 1. A flourishing state; or, 2. Bloodshed; or, 3. Scarcity of provisions; or, 4. Public calamities. With the quality of each of these riders the colour of his horse agrees. The fourth horseman is expressly termed "death;" the first, with his bow and crown, "a conqueror;" the second, with his great sword, is a warrior, or, as the Roman termed him, Mars; the third, with the scales, has power over the produce of the land. Particular incidents under this or that Roman emperor are not extensive enough to answer any of these horsemen. The action of every horseman intimates farther, 1. Toward the east, wide spread empire, and victory upon victory: 2. Toward the west, much bloodshed: 3. Toward the south, scarcity of provisions: 4. Toward the north, the plague and various calamities. 1. I heard one-That is, the first. Of the living creatures - Who looks forward toward the east. 2. And I saw, and behold a white horse, and he that sat on him had a bow - This colour, and the bow shooting arrows afar off, betoken victory, triumph, prosperity, enlargement of empire, and dominion over many people. Another horseman, indeed, and of quite another kind, appears on a white horse, chap. xix, 11. But he that is spoken of under the first seal must be so understood as to bear a proportion to the horsemen in the second, third, and fourth seal. Nerva succeeded the emperor Domitian at the very time when the Revelation was written, in the year of our Lord 96. He reigned scarce a year alone; and three months before his death he named Trajan for his colleague and successor, and died in the year 98. Trajan's accession to the empire seems to be the dawning of the seven seals. And a crown was given him - This, considering his descent, Trajan could have no hope of attaining. But God gave it him by the hand of Nerva; and then the east soon felt his power. And he went forth conquering and to conquer - That is, from one victory to another. In the year 108 the already victorious Trajan went forth toward the east, to conquer not only Armenia, Assyria, and Mesopotamia, but also the countries beyond the Tigris, carrying the bounds of the Roman empire to a far greater extent than ever. We find no emperor like him for making conquests. He aimed at nothing else; he lived only to conquer. Meantime, in him was eminently fulfilled what had been prophesied of the fourth empire, Dan. ii, 40, vii, 23, that he should "devour, tread down, and break in pieces the whole earth."
3. And when he had opened the second seal, I heard the second living creature - Who looked toward the west. Saying, Come - At each seal it was necessary to turn toward that quarter of the world which it more immediately concerned.
4. There went forth another horse that was red - A colour suitable to bloodshed. And to him that sat thereon it was given to take peace from the earth - Vespasian, in the year 75, had dedicated a temple to Peace; but after a time we hear little more of peace. All is full of war and bloodshed,
chiefly in the western world, where the main business of men seemed to be, to kill one another. To this horseman there was given a great sword; and he had much to do with it; for as soon as Trajan ascended the throne, peace was taken from the earth. Decebalus, king of Dacia, which lies westward from Patmos, put the Roman to no small trouble. The war lasted five years, and consumed abundance of men on both sides; yet was only a prelude to much other bloodshed, which followed for a long season. All this was signified by the great sword, which strikes those who are near, as the bow does those who are at a distance.
5. And when he had opened the third seal, I heard the third living creature - Toward the south. Saying, Come. And behold a black horse - A fit emblem of mourning and distress; particularly of black famine, as the ancient poets term it. And he that sat on him had a pair of scales in his hand - When there is great plenty, men scarce think it worth their while to weigh and measure everything, Gen. xli, 49. But when there is scarcity, they are obliged to deliver them out by measure and weight, Ezek. iv, 16. Accordingly, these scales signify scarcity. They serve also for a token, that all the fruits of the earth, and consequently the whole heavens, with their courses and influences; that all the seasons of the year, with whatsoever they produce, in nature or states, are subject to Christ. Accordingly his hand is wonderful, not only in wars and victories, but likewise in the whole course of nature.
6. And I heard a voice - It seems, from God himself. Saying - To the horseman, "Hitherto shalt thou come, and no farther." Let there be a measure of wheat for a penny - The word translated measure, was a Grecian measure, nearly equal to our quart. This was the daily allowance of a slave. The Roman penny, as much as a labourer then earned in a day, was about sevenpence halfpenny English. According to this, wheat would be near twenty shillings per bushel. This must have been fulfilled while the Grecian measure and the Roman money were still in use; as also where that measure was the common measure, and this money the current coin. It was so in Egypt under Trajan. And three measures of barley for a penny - Either barley was, in common, far cheaper among the ancients than wheat, or the prophecy mentions this as something peculiar. And hurt not the oil and the wine - Let there not be a scarcity of everything. Let there he some provision left to supply the want of the rest This was also fulfilled in the reign of Trajan, especially in Egypt, which lay southward from Patmos. In this country, which used to be the granary of the empire, there was an uncommon dearth at the very beginning of his reign; so that he was obliged to supply Egypt itself with corn from other countries. The same scarcity there was in the thirteenth year of his reign, the harvest failing for want of the rising of the Nile: and that not only in Egypt, but in all those other parts of Afric, where the Nile uses to overflow.
7. I heard the voice of the fourth living creature - Toward the north. 8. And I saw, and behold a pale horse - Suitable to pale death, his rider. And hades - The representative of the state of separate souls. Followeth even with him - The four first seals concern living men. Death therefore is properly introduced. Hades is only occasionally mentioned as a companion of death. So the fourth seal reaches to the borders of things invisible, which are comprised in the three last seals. And power was given to him over the fourth part of the earth - What came single and in a lower degree before, comes now together, and much more severely. The first seal brought victory with it: in the second was "a great sword;" but here a scimitar. In the third was moderate dearth; here famine, and plague, and wild beasts beside. And it may well be, that from the time of Trajan downwards, the fourth part of men upon the earth, that is, within the Roman empire, died by sword, famine, pestilence, and wild beasts. "At that time," says Aurelius Victor,
"the Tyber overflowed much more fatally than under Nerva, with a great destruction of houses and there was a dreadful earthquake through many provinces, and a terrible plague and famine, and many places consumed by fire." By death - That is, by pestilence wild beasts have, at several times, destroyed abundance of men; and undoubtedly there was given them, at this time, an uncommon fierceness and strength. It is observable that war brings on scarcity, and scarcity pestilence, through want of wholesome sustenance; and pestilence, by depopulating the country, leaves the few survivors an easier prey to the wild beasts. And thus these judgments make way for one another in the order wherein they are here represented. What has been already observed may be a fourfold proof that the four horsemen, as with their first entrance in the reign of Trajan, (which does by no means exhaust the contents of the four first seals,) so with all their entrances in succeeding ages, and with the whole course of the world and of visible nature, are in all ages subject to Christ, subsisting by his power, and serving his will, against the wicked, and in defense of the righteous. Herewith, likewise, a way is paved for the trumpets which regularly succeed each other; and the whole prophecy, as to what is future, is confirmed by the clear accomplishment of this part of it.
9. And when he opened the fifth seal - As the four former seals, so the three latter, have a close connection with each other. These all refer to the invisible world; the fifth, to the happy dead, particularly the martyrs; the sixth, to the unhappy; the seventh, to the angels, especially those to whom the trumpets are given. And I saw - Not only the church warring under Christ, and the world warring under Satan; but also the invisible hosts, both of heaven and hell, are described in this book. And it not only describes the actions of both these armies upon earth; but their respective removals from earth, into a more happy or more miserable state, succeeding each other at several times, distinguished by various degrees, celebrated by various thanksgivings; and also the gradual increase of expectation and triumph in heaven, and of terror and misery in hell. Under the altar - That is, at the foot of it. Two altars are mentioned in the Revelation, "the golden altar" of incense, chap. ix, 13; and the altar of burnt-offerings, mentioned here, and chap. viii, 5, xiv, 18, xvi, 7. At this the souls of the martyrs now prostrate themselves. By and by their blood shall be avenged upon Babylon; but not yet, whence it appears that the plagues in the fourth seal do not concern Rom. in particular.
10. And they cried - This cry did not begin now, but under the first Roman persecution. The Roman themselves had already avenged the martyrs slain by the Jews on that whole nation. How long - They knew their blood would be avenged; but not immediately, as is now shown them. O Lord - The Greek word properly signifies the master of a family: it is therefore beautifully used by these, who are peculiarly of the household of God. Thou Holy One and true - Both the holiness and truth of God require him to execute judgment and vengeance. Dost thou not judge and avenge our blood? - There is no impure affection in heaven: therefore, this desire of theirs is pure and suitable to the will of God. The martyrs are concerned for the praise of their Master, of his holiness and truth: and the praise is given him, chap. xix, 2, where the prayer of the martyrs is changed into a thanksgiving:- Thou holy One and true: "True and right are thy judgments." How long dost thou not judge "He hath judged the great whore, and avenge our blood? and hath avenged the blood of his servants."
11. And there was given to every one a white robe - An emblem of innocence, joy, and victory, in token of honour and favourable acceptance. And it was said to them - They were told how long. They were not left in that uncertainty. That they should rest - Should cease from crying. They rested from pain before. A time - This word has a peculiar meaning in this book, to denote which, we may
retain the original word chronos. Here are two classes of martyrs specified, the former killed under heathen Rome, the latter, under papal Rome. The former are commanded to rest till the latter are added to them. There were many of the former in the days of John: the first fruits of the latter died in the thirteenth century. Now, a time, or chronos, is 1111 years. This chronos began A. 98, and continued to the year 1209; or from Trajan's persecution, to the first crusade against the Waldenses. Till - It is not said, Immediately after this time is expired, vengeance shall be executed; but only, that immediately after this time their brethren and fellowservants will come to them. This event will precede the other; and there will be some space between.
12. And I saw - This sixth seal seems particularly to point out God's judgment on the wicked departed. St. John saw how the end of the world was even then set before those unhappy spirits. This representation might be made to them, without anything of it being perceived upon earth. The like representation is made in heaven, chap. xi, 18. And there was a great earthquake - Or shaking, not of the earth only, but the heavens. This is a farther description of the representation made to those unhappy souls.
13. And the stars fell to, or towards, the earth - Yea, and so they surely will, let astronomers fix their magnitude as they please. As a fig tree casteth its untimely figs, when it is shaken by a mighty wind - How sublimely is the violence of that shaking expressed by this comparison!
14. And the heavens departed as a book that is rolled together - When the scripture compares some very great with a little thing, the majesty and omnipotence of God, before whom great things are little, is highly exalted. Every mountain and island - What a mountain is to the land, that an island is to the sea.