Notes On The Apocalypse by David Steele

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In view of the personal dignity and mediatorial dominion of Christ, the
apostle gives expression to his admiration and wonder at the amazing
love and condescension displayed by him on behalf of himself and all
others, on whom that love was fixed from everlasting, and whose guilt
and pollution were taken away by the atoning and cleansing blood of the
Lamb. To these saving benefits is to be added the honour to which the
redeemed are advanced as "kings and priests,--a royal priesthood." The
living Head is "a priest upon his throne," (Zech. vi. 13,) and all the
members are assimilated to him. (1 Pet. ii. 5, 9.)

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

Verse 7.--How animated the language, sublime the conception, and
awe-inspiring the sentiment here! Time is annihilated! The end is seen
from the beginning, and all eyes are directed to the sovereign Judge of
the world, as he comes in majesty to fix the final destiny of all the
children of Adam! These have constituted only two classes sincere world
began. "Every eye shall see him," but the eye will affect the heart very
differently. The hearts of some, with holy Job, will be filled with joy
unspeakable, (Job xix. 26, 27;) but others, with mercenary Balaam, will
be inspired with terror and dismay. (Num. xxiv. 17.) Of "them that
pierced him," who shall be able to abide his indignation? Judas,
Caiaphas, Herod and his men of war; Pontius Pilate, and all who have
consented to the counsel and deed of them, "must appear before his
judgment seat." "All kindreds of the earth," covering all the
combinations of "Antichrist" during the definite period of twelve
hundred and sixty years, "shall wail because of him," (Rev. xiv. 10,
11.) Assured of the equity of Messiah's judgment, the apostle, in the
exercise of "like precious faith with all them that believe," subjoins
his hearty assent,--"Even so, Amen:" "So let all thine enemies perish, O
Lord." Doubtless the design of the Holy Spirit in this verse is to
furnish ground of encouragement to those who were to be engaged in the
protracted conflict with the powers of darkness foreshadowed in the
prophecy of this book.

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

Ver. 8.--The same divine person, to whom the apostle directs the
doxology in the 6th verse, is introduced in the 8th: that is, the Lord
Christ. He claims eternity and omnipotence. He describes himself here in
the _very words_ which in the 4th verse are descriptive of the eternal
subsistence of the person of the Father. "Alpha and Omega," the first
and last letters of the Greek alphabet, are explained in the
words,--"the beginning and the ending." This language is not to be
understood as expressing or defining the duration of the Godhead only;
but it points also to the divine purpose and providence. To the same
purpose speaks our Redeemer under the name of Wisdom:--"The Lord (the
Father) possessed me in the beginning (head, purpose) of his way, before
his works of old." (Prov. viii. 22.) In joint counsel with the Father,
ere the wheels of time began to move, and being "almighty" to execute
the purposes of God, he is perfectly qualified to act as the final Judge
of the world. And in the great and last day "every tongue must confess
that he is Lord, to the glory of God the Father." (Phil. ii. 11.) "For
to this end Christ both died, and rose, and revived, that he might be
Lord both of the dead and living." (Rom. xiv. 9.)--"God is judge
himself." (Ps. 1. 6.)

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

Ver. 9.--Again, the inspired writer addresses the Christians in Asia,
acquainting them very briefly and simply with his present local
situation; not so much to move their sympathy with him, as to express
his unabated affection for them:--"I am your brother, and companion in
tribulation." Although the "like afflictions were accomplished in his
brethren," the Devil was permitted to "cast" only "some of them into
prison." But it is remarkable that John utters not a word, much less
manifests any resentment, against the persecutor. He was "in the isle
that is called Patmos:"--but he does not say who sent him there.
Historians tell us that he was banished by Domitian, the Roman emperor;
others say, by Nero; but the former is more probable. This island is
proverbially barren. It is situated among a number of islands in the
Aegean sea, a point of the Mediterranean running northward between
Europe and Asia, and not very remote from most of the churches here
addressed.

The ground of controversy between John and his persecutors was "the word
of God, and the testimony of Jesus Christ." Of these he "bare record."
(v, 2.) "This," say most expositors, "was the cause of John's
banishment." This unguarded language confounds the difference between a
_cause_ and an _occasion_. John had given no cause of banishment to his
enemies. The true cause of their hostility was their hatred of the "word
of God and the testimony of Jesus Christ." For these John contended
earnestly, as Jude enjoined; (ver. 3:) just as Paul and others were
"bold in their God to speak the gospel of God with much contention." (1
Thes. ii. 2.) We have here the standing ground of strife between the
believer and the infidel; between Christ and Belial, between the church
and the world. There is a divine hand interposed all along in this
warfare, and the conflict will terminate only in the extermination of
one of the parties. (Gen. iii. 15; Rev. xx. 10.)

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

Ver. 10.--The beloved disciple had often "tasted the good word of God,"
while the bosom-companion of Christ in the time of his ministry on
earth: His "heart burned within him." (Luke xxiv. 32.) Especially had
this been his happy experience on the holy Sabbath. Now that his
condition is solitary, being by violence "driven out from the
inheritance of the Lord," (1 Sam. xxvi. 19,) his gracious Master favours
him with a special visit. Did he not say to his disciples while he was
yet with them,--"I will not leave you comfortless? I will come to you."
(John xiv. 18.) The Comforter was promised to supply the want of the
Saviour's bodily presence, (v. 16,) and now John is "in the Spirit," and
it is "the Lord's day,"--the Christian Sabbath. We may well suppose this
disciple never was happier, no, not when he was "leaning on Jesus'
bosom." He would not now envy the emperor or any of his persecutors in
all their outward peace and prosperity. He was in an ecstasy,--"whether
in the body or out of the body he could not tell:" but his soul was
susceptible of the impressions of Christ's love, and of the intimations
of his sovereign will. "Shall I hide from Abraham the thing which I do?"
(Gen. xviii. 17.) "Surely the Lord God will do nothing, but he revealeth
his secret unto his servants the prophets." (Amos iii. 7.) John does not
boast as Balaam,--"falling into a trance, but having his eyes open:" yet
he heard and saw as distinctly and clearly as if his perceptions had
come through the medium of his bodily ears and eyes. "He heard behind
him a great voice as of a trumpet," not to alarm, but to engage
attention.

11. Saying, I am Alpha and Omega; the first and the last: and, What thou
seest, write in a book, and send it unto the seven churches which are in
Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto
Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

V. 11.--Christ speaks, asserting his eternity, and consequently his
equality with the Father. This book being written in the Greek language,
our Saviour names and appropriates to himself the first and last letters
of the alphabet in that language, and gives the interpretation,--"the
first and the last," as in v. 8. John is directed to write and send to
the seven churches all that is contained in this last book of the Bible.
The churches are named here, and in the second and third chapters they
are addressed severally in a letter to each. It may be noted that
besides the general commission to preach the gospel to every creature,
apostles had a special call to _write_; and sometimes a
prohibition,--"write not," (ch. x. 4.) Many of the most learned and
godly divines whom we would consider best qualified, have never left any
writings for the instruction of posterity; whilst others less qualified,
either in respect of literature or piety, or not at all qualified, have
filled the world with books without a special call from Christ. (John
xx. 30, 31; xxi. 25.)

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

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

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

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

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

Vs. 12-16.--His attention being arrested, the apostle "turned to see the
voice,"--that is, the person from whom the voice came. A glorious vision
was presented to his view,--"seven golden candlesticks" or lamp-bearers,
in allusion to the golden candlestick with the seven lamps as placed in
the tabernacle. (Exod. xxv. 31-40.) "In the midst of the candlesticks
appeared one like unto the Son of man," the Mediator, clothed in
sacerdotal garments, supplying oil for the light, after the example of
Aaron and his sons. (Exod. xxvii. 20, 21.) The "garment" may signify his
mediatorial righteousness,--the "golden girdle" the preciousness of his
love,--"his head and his hairs white like wool," his purity and
eternity,--"his eyes as a flame of fire," his omniscience, by which he
searches the reins and hearts, and sees the end from the beginning; "his
feet like unto fine brass," the stability of his appointments and the
excellency of his providential dispensations,--"his voice," the
irresistible energy of his word to quicken, terrify or destroy at his
pleasure. (John v. 25, Heb. xii. 26.) "The sharp two-edged sword" will
represent his awful justice against the impenitent who resist his
righteous authority. "With the breath of his lips shall he slay the
wicked." (Is. xi. 4; Luke xix. 27.) "His countenance as the sun shining
in his strength," disclosed to the beloved disciple such splendor as to
overwhelm him. The like display of divine majesty was insupportable to
Saul of Tarsus when on his way to Damascus. (Acts xxvi. 13.) To the
workers of iniquity, "our God is a consuming fire." (Heb. xii. 29.) It
is a certain truth,--"The vengeance of the gospel is weighter than the
vengeance of the law." (Heb. x. 28, 31.) "Let us therefore fear."

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

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

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

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

Vs. 17-20.--We have the effect of the vision upon the beloved disciple.
He who had leaned on Christ's bosom at supper, and who had seen his
Master transfigured on the holy mount, was now utterly overwhelmed with
the effulgence of his glory. John "fell at his feet as dead." So it was
with Daniel, "a man greatly beloved." (Daniel x. 4-8.) But the
compassionate Saviour dispelled his fears, as in all similar cases;
making known to his astonished servant his supreme deity and real
humanity, as "the first and the last," who died for the sins, and was
raised again for the justification of his people. (Rom. iv. 25.) He is
"alive for evermore,"--become "the first fruits of them that slept." (1
Cor. xv. 20.) He "dieth no more. Death hath no more dominion over him."
(Rom. vi. 9.) And so complete is his victory over the king of terrors,
the last enemy of the believer, that he hath "the keys of hell and of
death." He has the "key of the bottomless pit," (xx. 1;) having
triumphed over principalities and powers, making a show of them openly.
(Col. ii. 15.) Whether Christ used the word, "amen," to ratify the truth
of his immortality; or whether this is an expression by John of his
joyful acquiescence in that truth, is not material: we know on
satisfactory evidence, that our Lord is a prophet and king, as well as a
priest, "after the power of an endless life." (Heb. vii. 16; Rom. xiv.
9.)

John is next commanded to write,--_First_, "the things which he had
seen;" that is, the description of the foregoing vision:--_Second_, "the
things which are;" that is, the actual condition of the church, as
delineated in the diverse characters of the seven churches addressed, as
in the next two chapters:--_Third_, "the things which shall be
hereafter:" that is, the prophetical part of the book, from the
beginning of the fourth chapter to the close, as containing the
prospective history of the church and of the nations, as she was to be
affected by them, or they by her, till the consummation of all things.
This is the division of the book made by the divine Author himself, and
it is a natural and intelligible one. All attempts of learned and pious
men by other divisions to render this mysterious part of the Bible more
clear to the unlearned reader, tend only to display the ingenuity of the
writers,--not to say their temerity, while they "darken counsel by words
without knowledge." Such artificial divisions are as unfounded, in the
apprehension of sober expositors, as the attempts of impious Arians and
others, to turn the historical narrative of the creation and fall of man
into an allegory!

The meaning of the "seven stars and seven candlesticks" is then
explained to John. The word, "are," is used in a figurative sense, and
not to be taken literally. It means here, _symbolize, represent_ or
_signify_. It is to be interpreted in the same sense as in the following
places of sacred Scripture:--"It _is_ the Lord's passover." (Exod. xii.
11.) "That rock _was_ Christ." (1 Cor. x. 4.) "This _is_ my body."
(Matt. xxvi. 26.) None but a Papist will have any difficulty here, or
perhaps,--a Lutheran!

CHAPTER II.

Some commentators, among whom may be mentioned the learned Dr. Gill, a
leading Antipedobaptist minister of England, have imagined, that the
seven epistles addressed to the Asiatic churches, contain a mystical
prophecy of the church general, covering the whole period of her history
from the apostolic age till the end of the world. According to this
fancy,--for it is nothing more than a fancy; the church in Smyrna, will
represent the church's condition in the second stage of her history,
when Arianism prevailed! And the Laodicean must represent her last, and
so her worst condition! How will this harmonize with the 20th chapter,
where she appears in triumph over all her antichristian foes? This is
given as a specimen of the unbridled fancy and licentious imagination
with which even good men may be tempted to approach the reading and
interpreting of this important and instructive part of God's word. But
Peter informs us that some persons in his time, "wrested" those parts of
Paul's writings which were "dark and hard to be understood:" and this
was not the worst of their conduct, for they treated "the other
scriptures also" in the same reckless and irreverent manner, which were
neither dark nor hard to be understood. (2 Pet. iii. 16.) These epistles
are no more mystical or prophetical than those of the apostle Paul. They
are simply and properly descriptive, although like all other epistles,
they are applicable to the church general in all ages, and equally
suited to the case of individuals, as is clear in the close of
each:--"If _any man_ have an ear, let _him_ hear."

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

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

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

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

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

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

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

Verses 1-7.--This first epistle, addressed to the church in Ephesus,
comes from the Lord Jesus, who holds the stars in his right hand; who
gives commission to the ministry, gives them authority as his
ambassadors to negotiate with mankind, communicates to them the light
which they diffuse in the world, sustains them in their respective
spheres, and controls them as they move in their orbits. He walks in the
midst of the candlesticks, as the sun in the system of nature, trimming
and snuffing the lamps that they may burn more clearly.

This is the second epistle sent from Christ to the church of Ephesus.
Paul, who is thought to have planted this church, (Acts xviii. 19,) had
written to those Christians some thirty years before, while he was a
prisoner in Rome. (Eph. i. 4; vi. 20.) Paul and John were nothing more
than Christ's amanuenses,--"the pen of a ready writer." (Ps. xlv. 1; 1
Cor. iii. 7.)--"The angel of the church" is at once a symbolic and
collective name, including also the idea of representation:--not a pope
or any other prelatic personage. No doubt in our Saviour's estimation
the saints take precedence here of the "bishops (overseers.) and
deacons," as they do in Phil. i. 1; Eph. iv. 8-12. All ecclesiastical
officers are Christ's gift to the church; but the object or recipient of
the gift is more valued than the gift. And just here is the point where
prelates "do greatly err, not knowing the Scriptures." They have
arrogated to themselves the honourary title of "clergy;" and for the
sake of distinction, and to give plausibility to their ambitious
pretensions, call the membership of the church the "laity,"--contrary to
the express decision of the unerring Spirit. Peter cautions the
"elders" that they be not as "lords over God's _heritage,"_--_lot,
clergy;_ where it is obvious that the body of the people, as
distinguished from their rulers, are denominated the _clergy._ Moreover,
it is evident to any unbiased reader, that the membership, and not a
bishop only, are addressed by our Lord in these epistles; as when he
says,--"some of you." (v. 10.) Hence it may be inferred that there is no
proof in these epistles on which to erect the antichristian hierarchy of
diocesan prelacy; and consequently that ecclesiastical government is by
divine right, lodged in the hands of a plurality of presbyters.

Christ notices what is commendable, before he administers reproof. "I
know thy works."--There seems to be an incompatibility between the
"patience" commended, and not being able to "bear them which were evil."
But patience under persecution or any other providential dispensation,
is perfectly consistent with an enlightened zeal against error and
immorality. Indeed, the two graces,--patience and zeal, are inseparable
in themselves, and as connected with all the other graces of the Holy
Spirit.--There were such in the primitive church, who claimed to be
apostles, and who, upon trial, were discovered to be impostors. Paul, in
the exercise of the miraculous gift of "discerning of spirits," could,
without presbyterial examination of witnesses, personally detect "false
apostles, deceitful workers" in Corinth. (2 Cor. xi. 13.) But John was
not at Ephesus, and therefore the ordinary rulers are approved by Christ
for the faithful exercise of discipline. Persons who falsify the
doctrines and corrupt the order and ordinances of divine appointment,
are the worst of liars, and having been by competent authority "found"
to be such; they may be so called without breach of charity. When
discipline is neglected or relaxed, error and tyranny soon enter, with
"confusion and every evil work." But when false teachers have gained
followers and influence in the church, the friends of truth and order
will be in danger of yielding to the pressure. They are liable to become
"weary and faint in their minds," (Heb. xii. 3;) but zeal for their
Master's honor will animate them to contend for the faith so as to
secure his approbation. It is remarkable that so much labor, patience,
zeal etc., should be found in this church while chargeable with having
"fallen from first love." Habits contracted in the fervor of early
affection to Christ, may continue to influence an individual or a
church, when the fervency of affection is sensibly abated. This state of
feeling the exercised Christian will confess and lament. Nothing but
repentance and reformation in such a case will procure the approbation
and restore the favor of Christ. Continued impenitence is threatened
with removing "the candlestick," the gospel, ministry and ordinances.

The Nicolaitans were a sect of corrupt professors of Christianity of
whose doctrines and deeds little or nothing is certainly known. It is
most generally supposed that they were a sort of Antinomians, who turned
the grace of God into lasciviousness; and there is a tradition, not well
sustained, that their heresy was derived from Nicolas, a proselyte of
Antioch, one of the seven deacons of whom we read, Acts vi. 5. The
similarity of name seems to have suggested this fancy; for there is no
historical evidence that one who was "of honest report, full of the Holy
Ghost and wisdom," was permitted thus to fall away. Their deeds,
however, were hateful to Christ, and therefore hateful to his real
disciples: for one of the infallible marks of a state of grace is to
hate what,--yes and whom,--our Lord hates. (Ps. cxxxix. 21, 22.) All who
read or hear these things are interested in them, whether they will
hear, or whether they will forbear. What Christ saith in each of these
epistles, the Spirit saith; and what is said to each church is said to
all the seven; that is, to the whole visible church. "To him that
overcometh" false apostles, the deeds of the Nicolaitans, any doctrines
or practices in opposition to the truth of Christ, or militating against
the honor of Christ; to such he "will give to eat of the tree of life,"
from which Adam was excluded upon the breach of the first covenant.
(Genesis iii. 22-24.) What the first Adam lost by the fall, the last
Adam will restore with interest, (1 Cor. ii. 9.) The felicity of the
saints in glory can be represented only by sensible things; and even
then but very imperfectly. (1 Cor. xiii. 12; 1 John iii. 2.)

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

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

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

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

Vs. 8-11.--Smyrna is the second in order of the seven churches addressed
through the ministry as the official representatives. Our Saviour here
assumes those titles mentioned in ch. i. 17, 18, which bespeak his
divine personal dignity and voluntary humiliation, his eternal Godhead
and true manhood,--"God manifest in the flesh," having by death
triumphed over death, to deliver them who through fear of death were all
their life-time subject to bondage. (Heb. ii. 15.) This church was
subjected to "tribulation,"--persecution in name, substance and person.
The members were either of the poorer sort of the citizens of Smyrna, or
rendered poor by fines,--"the spoiling of their goods."--"But thou art
rich," rich in faith, in good works, in the gifts and graces of the
Spirit, the earnest of the heavenly inheritance.--In this place a colony
of Jews had gained such social influence as to move the populace, and
even the local magistrates, to offer violence to the servants of God. It
does not appear that these Jews were professing Christians of any creed,
but just such as Paul often encountered in Judea and elsewhere. (Acts
xvi. 19-22.) The devil instigated the Jews, and they the Gentiles; and
both, the magistrates, to silence the testimony of Christ's witnesses,
by which all were tormented. The design of the devil, who was a murderer
from the beginning, was to _destroy_ that church; but Christ's design
was to _try_ her members. Only _some_ were to be imprisoned, and the
time of trial would be limited to "ten days,"--a definite for an
indefinite, but short time. Those who resist the truth contradict its
advocates, and blaspheme the holy name of God, though professing to be
either Jews or Christians, area "synagogue of Satan." "A crown of life"
is promised to such as proved "faithful unto death." They shall not be
"hurt of the second death;" that is, eternal death. (Ch. xx. 14, 15.)

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