Notes on the Apocalypse Part 1
Notes On The Apocalypse.
by David Steele.
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. G.o.d, angels and men, are the princ.i.p.al 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 G.o.d, 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 G.o.dhead; 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 a.s.sertion, 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 pa.s.s," ... "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 pa.s.s, 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 princ.i.p.al 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 a.s.sist 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 ill.u.s.trated.
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 G.o.dhead 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 G.o.d. Man is a dependent being in common with all other creatures, and all creatures depend upon a first cause. That cause is G.o.d. 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 G.o.d.
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_. a.s.suming that the reader is already a.s.sured of _G.o.d's being,_ Moses proceeds at once to account for the origination of the material universe. In simple narrative he writes,--"In the beginning G.o.d created the heaven and the earth." Thus G.o.d's being, and the eternity of his being are a.s.sumed as known by the first inspired penman; a fact or principle not to be disputed. True, the being of G.o.d 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 const.i.tution,--in the visible heavens and earth; the same is true of the last book of the Bible, the Apocalypse. It a.s.sumes 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 G.o.dliness," 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 a.s.sumed 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 G.o.d 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 G.o.d gave unto him, to show unto his servants things which must shortly come to pa.s.s; and he sent and signified it by his angel unto his servant John:
2. Who bare record of the word of G.o.d, 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 G.o.dhead 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 G.o.d gave unto him." By G.o.d 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 G.o.d. (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 G.o.dhead, 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 G.o.d the Father, pa.s.sing 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 G.o.d!
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 G.o.d 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 G.o.d" 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 circ.u.mstances, 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 G.o.d (Elohim) of his people. How shall they know that he is _their_ G.o.d? 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_.
G.o.d's people knew that he was their G.o.d, 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 G.o.d is the Lord (Jehovah) and _our G.o.d_."--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" p.r.o.nounced 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 compa.s.sionate 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 G.o.d. 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 G.o.d 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 G.o.d, 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 G.o.d the Father, whose personal subsistence has priority in the G.o.dhead, 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 G.o.d 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 G.o.d 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 t.i.tle 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 G.o.d, 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 G.o.dhead, we may warrantably and boldly say, the Father is the _fountain_ of _authority_.