Notes On The Apocalypse by David Steele

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NOTES

ON

THE APOCALYPSE;

WITH

An Appendix

CONTAINING DISSERTATIONS ON SOME OF THE APOCALYPTIC SYMBOLS,

TOGETHER WITH

ANIMADVERSIONS ON THE INTERPRETATIONS OF SEVERAL AMONG THE MOST LEARNED
AND APPROVED EXPOSITORS OF BRITAIN AND AMERICA.

BY DAVID STEELE, Sr.,

Pastor of the Reformed Presbyterian Congregation, Philadelphia.

PHILADELPHIA: YOUNG & FERGUSON, No. 14 SOUTH SEVENTH ST. 1870.

TO THE

REV. JOHN CUNNINGHAM, LL.D.,

_Missionary from the Reformed Presbyterian Church to the Jews in London,
England._

REV. AND VERY DEAR FRIEND AND BROTHER:--

Although we are "separated upon the wall, one far from the other," we
are not altogether precluded from mutual salutation. Placed by our
Master on two hemispheres, between which the electric current bears
frequent tidings, our respective positions are advantageous for noting
the events of providence. These constitute the signs of the times, and
are the counterpart of prophecy. Prophecy and providence reflect light
upon each other, and both are helpful to the interpretation of each; but
He alone who is the "Wonderful Counsellor," can cause us to understand
either.

In submitting the following work to the public, I venture to do so under
your auspices, if not under the sanction of your name. And I embrace the
present occasion, Rev. Sir, to bear willing testimony to your
acknowledged scholarship,--your profound erudition, especially in
Natural Science and Philology. I do also cheerfully and joyfully
recognise you as a public witness; and at the present time of general
defection, as an official and _consistent_ witness in the British Isles
for the integrity of our Covenanted Reformation,--that reformation which
in its fuller development is destined to secure the rights of God and
man in reorganized society. Such, I believe to be one of the cheering
lessons which may be learned by Christ's witnesses from searching the
Apocalypse.

That you, Dear Sir, may be long preserved, sustained and comforted by
the providence and grace of the Most High, amid all your self-sacrifice,
privation and reproach which you endure for the truth's Bake, is the
prayer of

Your brother in covenant bonds,

DAVID STEELE.

PHILADELPHIA, _February 1st, 1870_.

PREFACE

The Apocalypse is one of the most sublime and wonderful dramatic
exhibitions presented for human contemplation. Internal evidence concurs
with authentic history, in demonstrating to the devout and intelligent
reader, its divine origin. God, angels and men, are the principal
actors. Men's natural curiosity may find entertainment in this book; and
from no higher principle, many have doubtless been prompted to attempt a
discovery of its mysterious contents. What is true, however, of
supernatural revelation in general, is equally true of this book:--"The
natural man receiveth not the things of the Spirit of God, neither can
he know them, because they are spiritually discerned."

To the right understanding of the Apocalypse, so far as the prophetical
parts of it are contemplated, the following prerequisites would seem to
be indispensable:--

1. A competent knowledge of what may be termed the fundamental doctrines
of the gospel: such as the unity of the Divine Nature; the distinction
of persons in the Godhead; the atonement and intercession of Christ; the
total depravity and renovation of human nature; the resurrection and
final retribution, etc.

2. Acquaintance with symbolical language, as the only language common to
all men since the confusion of tongues.

3. Familiarity with the typical dispensation, from which most of the
symbols are taken. 4. Freedom from all political bias.

No expositor of the Apocalypse appears to have possessed all these
qualifications, however few and simple. The most learned and judicious
interpreters of this book have been divines of Britain and of the United
States.

After so many laborers employed in this harvest, the reader may
ask,--What remains to be gleaned? To this inquiry, it may be sufficient
to remind the devout Christian, that as the Apocalypse is the end of the
Bible, so "the harvest is the end of the world;" and during the
intermediate time "the Lord of the harvest is sending forth laborers."
Prophecy has engaged the attention and occupied the thoughts of the
writer, more or less, for the last thirty years. He has consulted the
views of most of the distinguished and approved interpreters of the book
of Revelation; among whom the following are named, viz.: _Mede, Sir
Isaac_ and _Bishop Newton, Durham, Fleming, Gill, Whitaker, Kett,
Galloway, Faber, Scott, Mason, McLeod_; and many others: from all whose
labors, he has derived much instruction; and from all of whom he has
been obliged in important points to dissent.

The immediate occasion of this undertaking, was the urgent request of
the people of his charge, that the substance of a course of lectures
delivered in ordinary Sabbath ministrations, might be put into a more
permanent form, for their future edification.

In the early centuries of the Christian era, so wild, enthusiastic and
corrupt were the sentiments of some Millenarians, that this book ceased
in great measure to be read or studied; and even its divine authority
came to be questioned by many learned and pious men. As the "Dark Ages"
of Popery resulted from neglect of the sacred Scriptures in general, so
even among the first reformers the Apocalypse was viewed with suspicion
as to its claim to inspiration. It is probable that many of the
unlearned will hear with wonder, and doubt the assertion, that even the
great reformer Luther rejected the Apocalypse, as being no part of the
sacred canon! The same judgment he formed of the epistle by James! With
characteristic boldness, he wrote as follows:--"The epistle of James
hath nothing evangelical in it. I do not consider it the writing of an
apostle at all.... It ascribes justification to works, in direct
contradiction to Paul and all the other sacred writers.... With respect
to the Revelation of John, I state what I feel. For more than one
reason, I cannot deem this book either apostolic or prophetical, ... and
it is sufficient reason for me not to esteem it highly, that Christ is
neither taught nor known in it."[1] Such was the estimation in which
that distinguished reformer held _two_ inspired books of the New
Testament at the dawn of the Reformation. How great the increase of
scriptural light since his day!

The grand design of this book, as declared by its divine Author, is, "to
show unto his servants things which must shortly come to pass," ... "to
testify these things in the churches:"--to make known beforehand, to
those styled his "witnesses," the certainty of a great apostacy,--the
rise, reign and overthrow of the Antichrist, that "when it came to pass,
they might believe," and exemplify before the world "the patience and
the faith of the saints." During that protracted period, the witnesses
could neither know their duty nor sustain their allotted trials without
these necessary instructions.

From the position of the witnessing church--"in the wilderness" during
the whole time of Antichrist's reign, which is also the position of the
apostle John when viewing in vision the "woman upon the beast;" (ch.
xvii. 3,) _that_ appears to be the _only advantageous position_ from
which to view the actors in this wonderful scene. And since few have
voluntarily "gone forth to Christ without the camp, bearing his
reproach," or submitted to wear the mourning garments of "sackcloth," it
is not at all surprising that the Apocalypse--emphatically a
_Revelation_--should continue to be, to many, a "sealed book." But on
the other hand, "blessed is he that readeth, and they that hear the
words of this prophecy, and keep those things which are written
therein."

As this work is intended for the instruction and edification of the
unlearned, rather than for the entertainment of the learned, words of
foreign extract are used as seldom as possible. Practical remarks and
reflections are rarely introduced; the principal aim being simply to
ascertain and present to the reader the mind of the Holy Spirit. How far
this object has been accomplished, is of course left to the judgment of
the honest inquirer. The reader, however, in forming his judgment of the
value of these Notes, may be reminded of that inspired rule in searching
the Scriptures,--"Comparing spiritual things with spiritual." To assist
him in the application of this divine rule, many chapters and verses are
quoted from other parts of the Bible, but especially within the
Apocalypse itself; that by concentrating the various rays upon
particular texts or symbols, their intrinsic light may be rendered more
luminous. Thus the interpretation given, if correct, may be confirmed
and illustrated.

NOTES ON THE APOCALYPSE.

The heavens and the earth did not make themselves. The material universe
furnishes to the intelligent creature a visible demonstration of the
"eternal power and godhead of its Author." Besides, a _sense of Deity_
is essential to humanity; and a supernatural revelation is not necessary
to convince rational beings that there is a God. Man is a dependent
being in common with all other creatures, and all creatures depend upon
a first cause. That cause is God. Dependent as a creature, man may know
something of the natural perfections of his Maker; and possessing a
conscience, which implies accountability to a superior, he may know,--he
_must_ know, something of the moral attributes of God.

In view of these positions, we may account for the fact, too often
overlooked by the reader of the Bible, that the Holy Spirit directed the
first of all historians to begin his narrative _so abruptly_. Assuming
that the reader is already assured of _God's being,_ Moses proceeds at
once to account for the origination of the material universe. In simple
narrative he writes,--"In the beginning God created the heaven and the
earth." Thus God's being, and the eternity of his being are assumed as
known by the first inspired penman; a fact or principle not to be
disputed. True, the being of God has been questioned, but only by
"fools"--"brutish people;" who, by their atheistical suggestions have
proclaimed to their fellows their "brutish folly." (Ps. xiv. 6, xciv. 8,
9.)

As the Bible takes for granted that mankind have had a previous
revelation in their own physical and moral constitution,--in the visible
heavens and earth; the same is true of the last book of the Bible, the
Apocalypse. It assumes that the reader has some competent knowledge of
the preceding books of the sacred Scriptures. The reader is supposed to
be acquainted with the patriarchal and Mosaic dispensations of the
Covenant of Grace. Moreover, the moral law, as inculcated in the Old
Testament; the Levitical priesthood and ministry, as being "shadows of
good things to come;" the "doctrine according to godliness," taught in
the gospels and epistles of the New Testament,--are all taken for
granted and supposed to be received with a divine faith by all who would
profit by this last book of the sacred canon.

It is further assumed in the Apocalypse, that the humble inquirer into
the mind of the Holy Spirit has a knowledge of ancient history, of the
character and destiny of Egypt, Babylon, etc. And finally, it is
requisite that the successful inquirer into the mind of God be
acquainted with the language of symbols; and, above all, that he be
resolved, with the inspired writer John, to take a position with the
mystic woman _in the wilderness_.

With these few preliminaries, we proceed:

CHAPTER I.

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

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

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

Verses 1-3.--Here, our divine Mediator appears in the continued exercise
of his prophetical office "in his estate of exaltation." While present
with his disciples on earth, he told them he had many things to say to
them, but they could not hear them then. (John xvi. 12) Upon his
ascension he fulfilled his own and his Father's promise in sending the
Holy Spirit to guide them into all truth--bring all things to their
remembrance, and show them _things to come_. (v. 13.) The fulfilment of
this promise we have in the whole of the New Testament,--doctrines,
facts and predictions.

Jesus said,--"Of mine own-self I can do nothing." (v. 30.) The same is
true of his teachings as of his works:--"The words that I speak unto
you, I speak not of myself, (xiv. 10.) In all that "Jesus began both to
do and to teach," (Acts i. 1,) he was instructed by his Father. These
things are all plainly implied in the first verse. Indeed, the official
actings of the three Persons in the Godhead had been frequently taught
by Christ during the time of his personal ministry; and they are more
fully and frequently recorded by the beloved disciple than by any other
evangelist, in that gospel which still bears this apostle's name. Thus,
it appears that although this book is called a "Revelation of Jesus
Christ," he is not the ultimate author. It is a revelation "which God
gave unto him." By God here, we are to understand the person of the
Father. The reader is thus conducted to the divine origin of all
supernatural revelation,--the eternal purpose of God. (Heb. i. 1, 2.)
The object of the whole Bible, in the evolvement of the divine economy
of man's redemption, appears to be the unfolding of the ineffable
mystery of the Trinity, and displaying the perfections of the Godhead,
to his own glory as the highest and last end.

The channel through which the divine will comes to the church, is
exhibited in the beginning of this book. Originating with God the
Father, passing to the Mediator, communicated to a holy angel; by his
ministry it is made known to John, who reveals it to the church! How
beautiful the order here! How wonderful and condescending on the part of
God!

Although we commonly and justly designate the whole Bible by the name
"Revelation;" yet we are to consider that this book is so called by way
of eminence. Doubtless it is so styled by its divine Author because it
reveals events which were then future, and which could not be discovered
by human sagacity. But this holds equally true of other parts of the
Scriptures, especially those parts which are prophetical. It may be that
this book is called "Apocalypse" because of the opposition which it was
to encounter from Antichrist, as also because of its singular and
intended use to a peculiar portion of professing Christians. As on the
one hand the Romish church, and too many who protest against her
encroachments, prohibit or discourage the disciples of Christ from
reading this book; so, on the other hand, it has been of singular use to
others in strengthening their faith and ministering to their comfort.

John "bare record of the word of God and of the testimony of Jesus
Christ and of all things that he saw." A question arises here,--What is
the difference, if any, between the "word of God" and the "testimony of
Jesus Christ?" Or is there any distinction intended by the Holy Spirit?
Most readers as well as expositors view these expressions as identical.
We shall meet with them, or their equivalent, frequently hereafter; and
it may be proper at the outset to inquire a little into this familiar
phraseology. (See chapters i. 9; vi. 9; xii. 11, 17; xx. 4, etc.)

Recognising the inspired rule of interpretation,--"comparing spiritual
things with spiritual," we refer to Psalm lxxviii. 5, where "testimony
and law" are obviously distinguished. The same distinction will be found
in Isa. viii. 16, 20. The prophet refers the reader to _two tests_ of
doctrine and practice: first the "law." But as the spouse of Christ is
unable, in her perplexity, to apply the law to the present case in a
manner satisfactory to herself, she is directed by her Lord, (Song i.
8,) to "go forth by the footsteps of the flock." That is, search and
ascertain how the disciples applied the law in similar circumstances,
and imitate their approved example. This is a rule recognised and often
inculcated in the New Testament. (Heb. vi. 12.)

The inspired penman in Psalm lxxviii. 5, refers to the covenant
transaction at Mount Sinai, where the "law" was exhibited as an appendix
to the covenant of grace--"added to the promise." (Gal. iii. 19.) The
reader will find this whole matter set before him, perhaps to his
surprise and delight in Exod. xx. 1-17. The Lord (Jehovah) is the God
(Elohim) of his people. How shall they know that he is _their_ God? By
the law?--No, for that is a rule to all men. They know by the
_testimony_ as distinct from the law. Testimony consists of _facts_.
God's people knew that he was their God, because he "brought them out of
the land of Egypt, out of the house of bondage." This was "the doing of
the Lord,"--"the testimony of Jesus Christ." And so it is an important
and precious truth to us at the present day.--"The preface to the Ten
Commandments teacheth us, that God is the Lord (Jehovah) and _our
God_."--This great historical fact is the controlling motive to
acceptable obedience to the moral law. To this, among other truths of
the gospel, every faithful minister will "bear witness" with the apostle
John.

John also bore witness to "all things that he saw," as presented to him
in a succession of visions to the end of this book, in view of some of
which, he "wondered with great admiration." (xvii. 6.)

In the third verse there is a "blessing" pronounced on all such as
"hear, read and keep those things which are written in the words of this
prophecy." A mere reading and hearing of the Apocalypse will not secure
the blessing. It is suspended on the _keeping_. "Blessed is he that
_keepeth_ the sayings of the prophecy of this book." (Ch. xxii. 7.) The
divine and compassionate Author of this prophecy, who "knoweth the end
from the beginning," foresaw the violent and ignorant opposition even to
the _reading_ of it, which would be encountered by those for whose
special direction and comfort it was given. While the "man of sin" would
attempt to deprive the church of the light of the Bible in general, the
great "Antichrist" would join him in special hostility to this book. The
judgment of the former is, that the Bible in the hands of the people
will generate _heresies_; of the latter,--the Apocalypse is so "hard to
be understood" as to be unintelligible. A revelation, and yet
unintelligible! This is very nearly a contradiction. Such sentiments
betray rebellion against the authority, and a reflection upon the wisdom
and beneficence of God. All Christians acknowledge, as Peter says of the
writings of Paul, that in this book are "some things dark and hard to be
understood:" but there have been always and now are, some disciples who
do not subscribe to the teaching of most expositors of this book,--that
their actual fulfilment, alone, will interpret these
predictions.--Doubtless it was in view of such discouragements that our
Lord prefixed and repeated the special blessing. And this promised
blessing of the Master himself is sufficient to countervail all the
discouragements and hostility of the adversaries, thrown in the way of
the reader and expositor. Moses "endured as having respect unto the
recompense of the reward." Let us copy his example. "He is faithful that
promised." Let the pious reader, therefore, disregard the counsel to
"omit the reading, of this book in family worship," as we have sometimes
heard; whether it be tendered by Papist, Prelate or Presbyterian,
because it is directly contrary to the express command of Christ, (John
v. 39,) and because by following such counsel, he would forfeit the
special blessing here promised.

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

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

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

Vs. 4-6.--Here we have the customary salutation, addressed to the
churches of Asia Minor. Many other churches had been organized in other
parts of the earth at this date; (A.D. 96:) but the special reason why
John saluted these seven, and addressed an epistle to each, would seem
to be his vicinity to them in the place of his present sojourning, and
probably his personal acquaintance with them in the exercise of his
ministry among them, (v. 11.) His prayer for these churches is
substantially the same as that prefixed to most of Paul's epistles.
Grace and peace are inseparable in the divine arrangement. "There is no
peace, saith my God, to the wicked." (Isa. lvii. 21.)

The solitary pilgrim in his place of banishment, contemplating the
Abrahamic covenant, and realizing that grace and that peace in which he
desires his fellow disciples to share, sets before us the threefold
source whence these divine influences flow. First, "from him which is,
and which was, and which is to come;" a description of God the Father,
whose personal subsistence has priority in the Godhead, and who occupies
the like priority in voluntary relationship and economic standing. From
the Father personally, as the representative of Trinity, we have seen
(in verse 1,) this book emanated; and now from the same we are taught
that "grace and peace" come to fallen man. Second, John's prayer here,
differs from Paul's usual form in the beginning of his epistles; for
Paul omits the Holy Spirit, commonly saying,--"Grace be to you, and
peace from God the Father, and from our Lord Jesus Christ," (as in Gal.
i. 3.) In this last book of Scripture we have the co-equal Three
introduced as co-operating in the work of man's redemption. Thus our
attention is directed to the "seven Spirits which are before the
throne;" by which we are to understand the Holy Ghost, in his essential
equality with God the Father, but in the place of official
subordination. The Holy Spirit is _one_ personally, but _seven_ in his
manifold gifts and graces, with special reference to the "seven
churches." And whereas the divine Spirit, in the order of his personal
subsistence and operation is _third,_ here he occupies the _second_
place in the order of revelation. Third, The special reason for
reserving the notice of our Saviour to the last place, is doubtless that
the "beloved disciple" may take occasion to leave on record an
expression of his admiration of the Mediator's person, one of whose
names is "Wonderful," (Isa. ix. 6;) and that he might exemplify the
ruling principle of his own heart,--"We love him, because he first loved
us." (1 John iv. 19.) The apostle dwells upon the personal glory of
Immanuel, contemplating him in his threefold office of prophet, priest
and king.--He is "the faithful witness" in his prophetical office. "The
only begotten Son, which is in the bosom of the Father, he hath declared
him." (John i. 18;) "who, before Pontius Pilate, witnessed a good
confession." (John xviii. 37.) He is "the first-begotten of the dead."
He "died unto sin once," as an expiatory sacrifice to atone for the
guilt of an elect world. Being a "priest for ever after the order of
Melchizedek," "he ever liveth to make intercession,"--"death hath no
more dominion over him," as it had over Lazarus and many others who
"came out of the graves after his resurrection." (Matt, xxvii. 52, 53.)
_Among all_, he has the preeminence. (Col. i. 18.) He is "the Prince of
the kings of the earth." There is not in the sacred volume a title of
our Redeemer more full or expressive than this, on his headship or royal
office. A _prince_ is of royal parentage. Such is the understanding of
mankind in all civilized nations. Joseph in Egypt typified, in part, the
kingly office of Christ; and Solomon on the throne of Israel partially
typified him in his dominion: but as Balaam foretold that he should be
"higher than Agag," (Num. xxiv. 7,) so we may say he is higher than
Joseph,--"A greater than Solomon is here." "Pharaoh said unto Joseph,
Thou shalt be over my house, and according unto thy word shall all my
people be ruled: only in the throne will I be greater than thou." When
the Father says to the Son, "Thy throne, O God, is for ever and ever,"
(Ps. xlv. 6,) this is consistent with "excepting him that did put all
things under him." (1 Cor. xv. 27.) Although we are not warranted to say
with some, "The Father is the fountain of the Godhead, we may
warrantably and boldly say, the Father is the _fountain_ of _authority_.
(John vi. 38.) The dominion of the Mediator is universal, reaching "from
the roofless heaven to the bottomless hell." It is comfortable to the
disciples to know this in anticipation of the rise and reign of
Antichrist. He is, by the appointment of the Father "head over all
things," (Eph. i. 22,)--"able to save to the uttermost all that come
unto God by him," to "consume with the spirit of his mouth, and destroy
with the brightness of his coming, that Wicked, the Man of Sin." (2
Thess. ii. 8.)

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