Ir ought to be no prejudice to the credit and authority of this book, that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for that has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy; that glorious prediction of breaking the serpent's head, was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come, were the Gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and about the time in which that was accomplished, he intrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it, to the end of time, for the support of the faith of his people, and the direc tion of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding; those deep things of God, which no man knows, but the Spirit of God, and those to whom he reveals them. The Substance of the Book. CHAPTER I. This chapter is a general preface to the whole book, and contains, I. An inscrip tion, declaring the original and the design of it, v. 1, 2. 11. The apostolical benediction pronounced on all those who shall pay a due regard to the contents of this book, v. 3-8. III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation; v. 9, to the end of the chapter. a 1 John 5. 7. NOTES TO CHAPTER I. V. 1, 2. Here we have, I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ; the whole bible is so; for all revelation comes through Christ, and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the King of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the Prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Christ. Though Christ is himself God, and, as such, has light and life in himself, yet as he sustains the office of Mediator between God and man, he receives his instructions from the Father; the human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which, not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great Trustee of divine revelation; it is to him that we owe the knowledge we have of what we are to expect from God, and what he expects from us, 3. This revelation Christ sent and signified by his angel. A. D. 95. THE 2 Who bare record of the word of God," and of b c. 19. 13. Observe here, the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches. The angels are God's messengers; they are ministering spirits to the heirs of salvation; they are Christ's servants; principalities and powers are subject to him; all the angels of God are obliged to worship him. 4. The angels signified it to the apostle John; as the angels are the messengers of Christ, the ministers are the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation, and therefore notified to the church by the last of the apostles. John was the beloved disciple; he was, under the New Testament, as the prophet Daniel under the Old, a man greatly beloved; he was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet or evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor apostle; but John was all three; and so Christ calls him in an eminent sense his servant John. 5. John was to deliver this revelation to the church; to all his servants. For the revelation was not designed only for the REVELATION. the testimony of Jesus Christ, and of all things that 3 Blessed is he that readeth, and they that hear 4 JOHN! OHN 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 a Luke 11. 28. b Jam. 5. 8, 9. 1 Pet. 4. 7. were come. III. Here is an attestation of the prophecy, v. 2. It was signified to John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the It is books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, &c. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bare record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eyewitness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God, and the testimony of Jesus; and as he added nothing to it, so he kept back no part of the counsels of God. V. 3-8. who should give a due regard to this divine revelation; and this We have here an apostolical benediction on those benediction is given more generally and more especially. I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon the account of the obscurity of many things in it; it will repay the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. Jews had above the Gentiles. 2. It is a blessed thing to study This was one of the principal advantages the the scriptures; they are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures our selves, but to hear them read by others, who are qualified to give us the sense of what they read, and to lead us into an understanding of them. 4. It is not sufficient to our blessedness, that we read and hear the scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching. Prince of the kings of the earth. Unto him that loved The Apostolical Benediction. hus, 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. eye shall see him, and they "also which pierced him: was, and which is to come, the Almighty. 9 I John, who also am your brother, and com T 19. 6. 1 Pet. 2.5-9. Heb. 13, 21. does the apostle bless the churches? In the name of God, of 10. o Matt. 24. 30. p c. 22. 20. g Is. 41. 4. r la. 9.6. m Dan. 7. 13. Matt. 26.64. n Zech 2. From whence this blessing is to come. In whose name is the proper Object of it; his ministers must bless the people the whole Trinity; for this is an act of adoration, and God only in no name but his alone. And here, the first Person in the ever blessed Trinity, the God and Fa (1.) The Father is first named; God the Father, which may ther of our Lord Jesus Christ; and he is described as the Jebe taken either essentially, for God as God, or personally, for hovah who is, and who was, and who is to come, eternal, changeable, the same to the Old-Testament church which was, and to the New-Testament church which is, and who will be number, or in nature, but the infinite perfect Spirit of God. the same to the church triumphant which is to come. whom there is a diversity of gifts and operations. He is bei (2.) The Holy Spirit, called the seven spirits, not seven in the throne; for as God made, so he governs, all things by his Spirit. Spirit, because he intended to enlarge more upon the person f time a faithful Witness to the revealed will of God, who has raised himself by his own power, and who will by the same they have their authority; by him their power is limited, pure who has done great things for them, and this out of interested affection; he has loved them, and, in pursuance [4.] He is the great Friend of his church and people; c sins in his own blood. Sins leave a stain upon the soul, a of guilt and of pollution; nothing can fetch out this stain be that everlasting love, he has, First, Washed them from the and purity for them. Secondly, He has made them kings Christ was willing to shed his own blood, to purchase para blood of Christ; and rather than it should not be washed a priests to God and his Father. Having justified and sanentes them, he makes them kings to his Father; that is, in his Făther's account, with his approbation, and for his glory. As kings, they overcome the world, mortity sin, govern their con spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. priests; given them access to God, enabled them to enter the holiest, and to offer spiritual and acceptable sacrifices; be has given them an unction suitable to this character; and He hath made then dominion and glory for ever. these high honours and favours they are bound to ascribe to him II. The apostolical benediction is pronounced more espe- cometh, and every eye shall see him. cially and particularly to the seven Asian churches, v. 4. tion, begins and ends with a prediction of the second coming These seven churches are named in v. 11, and distinct mes- of the Lord Jesus Christ. We should set ourselves to mediate [5] He will be the Judge of the world; (v. 7,) Behind, be sages sent to each of them respectively in the chapters follow-frequently upon the second coming of Christ, and keep it in the ing. The apostolical blessing is more expressly directed to This book, the Reve these, because they were nearest to him, who was now in the day; "Behold, he cometh; as sure as if you beheld him wi isle of Patmos, and perhaps he had the peculiar care of them, your eyes. eye of our faith and expectation. and superintendency over them, not excluding any of the rest pavilion; he will come publicly; every eye shall see him. the of the apostles, if any of them were now living. Here ob- eye of his people, the eye of his enemies, every eye, yours and John speaks as if he saw that He cometh with clouds, which are his chariot and and have not repented; and of all who have wounded and cr cified him afresh by their apostacy from him: he shall come, mine." He shall come, to the terror of those who pierced him the astonishment of the pagan world. obey not the Gospel of Christ. vengeance on those who know not God, as well as on those that For he comes to take serve, 1. What the blessing is, which he pronounces on all the faithful in these churches-grace and peace, holiness and comfort: grace, that is, the good will of God toward us, and his good work in us; and peace, that is, the sweet evidence and assurance of this grace. there is not true grace; and where grace goes before, peace There can be no true peace where will follow. ( 1250 †) [6.] This account of Christ is ratified and confirmed by himself, v. 8. Here our Lord Jesus justly challenges the same The Vision of Christ. CHAPTER I. panion 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. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 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. 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 a c. 3. 14. v c. 2. 8. honour and power that is ascribed to the Father, v. 4. He is the Beginning and the End; all things are from him and for him; he is the Almighty; he is the same eternal and unchanged One. And surely whosoever presumes to blot out one character of this name of Christ, deserves to have his name blotted out of the book of life. Them that honour him, he will honour; but they who despise him, shall be lightly esteemed. V. 9-20. We are now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him. Where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at this time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it. Judas may be an apostle, but not a brother, in the family of God; he was their companion. The children of God should choose communion and society with each other; he was their companion in tribulation. The persecuted servants of God do not suffer alone, the same trials are accomplished in others; he was If we have their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces. the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ; a sufferer for Christ's cause, for asserting his kingly power over the church of the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort; and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with He was in the isle Patmos; he does not say who this vision. banished him thither; it becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Egean sea, one of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision; it was the Lord's day; the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's Supper. Surely this can be no other than the Christian sabbath; the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord, honour him on his own day; the day which the Lord hath made, and in which we ought to rejoice. 4. The frame that his soul was in at this time; he was in the Spirit; he was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening, sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day, must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual na ture. II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ apply 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice fas the sound of many waters. 16 And he had in his right hand seven stars; sword: and his countenance was as the sun shineth and out of his mouth went a sharp two-edged in his strength. 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying 18 I am he that liveth, and was dead; and, unto me, Fear not; I am the first and the last: 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 e Ez. 1. 7. f Ez. 43. 2. g Is. 49. 2. Heb. 4. 12. h Acts 26. d c. 2. 18. 19. 12. ing to himself the character before given, the First and the Last, III. We have now an account of what he saw; he turned to 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the Gospel to advantage; the churches are not candles, Christ only is our light, and his Gospel our lamp, but they receive their light from Christ and the Gospel, and hold it forth to others; they are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men, as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them informing Soul of the church. And here we observe, with light, and life, and love, for he is the very animating, (1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot; a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle; the breastplate of the High Priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow; he was the Ancient of days; his hoary head was no eyes were as the flame of fire, piercing and penetrating into the sign of decay, but it was indeed a crown of glory. [4.] His very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass; strong and steadfast, supporting his own interest, subduing his enemies, and treading them to powder. [6.] His voice was as the sound of many waters; of many rivers falling in together. as well as to those who are near. His Gospel is a profluent and He can and will make himself heard to those who are afar off mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars; the have all their light and influence from him, and are secured and ministers of the seven churches, who are under his direction, preserved by him. [8.] Out of his mouth went a two-edged sword; his word, which both wounds and heals, strikes at sins on the right hand and on the left. [9.] His countenance was as the sun shining; its strength too bright and dazzling for mortal eyes to behold. (2.) The impression this appearance of Christ made upon he was overpowered with the greatness of the lustre and glory the apostle John; (v. 17,) He fell at the feet of Christ as dead; in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terror shall not make us afraid. For none can see the face of God, and live. (3.) The condescending goodness of the Lord Jesus to his disciples; (v. 17,) he laid his hand upon him; he raised him up, he did not plead against him with his great power, but he put strength into him, he spake kind words to him. [1.] Words of comfort and encouragement; Fear not. He commanded tion; telling him particularly who he was, that thus appeared away the slavish fears of his disciples. [2.] Words of instructo him. And here he acquaints him, First, With his divine ( 1251 †) nature; the First and the Last. Secondly, With his former sufferings; I was dead; the very same that his disciples saw CHAPTER II. The apostle John, having, in the foregoing chapter, written the things which he had seen, now proceeds to write the things that are, according to the command of God, (ch. 1. 19,) that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every oue of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister, or rather ministry, of that church, called angele, because they are the messengers of God to mankind. In this chapter, we have, I. The message sent to Ephesus, v. 1-7. 11. To Smyrna, v. 8-11. lil. To Pergamos, v. 12-17. IV. To Thyatira, v. 18, to the end, INTO the angel of the church of Ephesus write; 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 a c. 1. 16, 20. b Ps. 1. 6. ver. 9. 13, 19. c. 3. 1, 8, 15. c 1 John 4. 1. d 2 Cor. 11. 13. upon the cross dying for the sins of men. Thirdly, With his resurrection and life; "I live, and am alive for evermore; have conquered death and opened the grave, and am Partaker of an endless life." Fourthly, With his office and authority; I have the keys of hell and of death; a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open; opening the gates of death when he pleases, and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure; that John should write both the things he had seen, and the things that are, and that should be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches to whom Christ would now send by him particular and proper messages. NOTES TO CHAPTER II. V. 1-7. We have here, I. The inscription, where observe, 1. To whom the first of these epistles is directed; to the church of Ephesus, a famous church planted by the apostle Paul, (Acts 19.) and after that watered and governed by St. John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop of this church at this time, that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing; He that holdeth the seven stars in his right hand, and walketh in the midst of the seven golden candlesticks, ch. 1. 13, 16. This title consists of two parts: (1.) He that holdeth the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God, that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades, and looses the bands of Orion; and it is the honour of the Lord Jesus Christ, that the ministers of the Gospel, who are greater blessings to the church than the stars are to the world, are in his hand; he directs all their motions, he disposes of them into their several orbs, he fills them with light and influence, he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do, is done by his hand with them. (2.) He walketh in the midst of the golden candlesticks. This speaks his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state, he takes pleasure in them, as a man does to walk in his garden; though Christ be in heaven, he walks in the midst of his churches on earth, observing what is amiss in them, and what it is that they want: this is a great encouragement to those who have the care of the churches-that the Lord Jesus has graven them upon the palms of his hands. II. The contents of the epistle, in which, as in most of those that follow, we have, 1. The commendation Christ gave this church, ministers and members, which he always brings in, by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture, he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty; (v. 2,) I know thy works, and thy labour. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand, had need to be always in motion, dispensing light to all about them; For my name's sake thou hast laboured, and hast not fainted, v. 3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering (v. 2,) Thy labour and thy patience. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, 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 quickly, 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. k 7 He that hath an ear, let him hear what the e Gal. 6. 9. ƒ Jer. 2. 2, 3. g Matt. 21. 41, 43. A ver. 15. i Matt. 11. 15. var. 11, 17, 29. to endure the injuries of men and the rebukes of Providence ; and there must be waiting patience, that when they have done the will of God, they may receive the promise; Thou hast borne, and hast patience, v. 3. We shall meet with such dinculties in our way and work, as require patience to go on and finish well. (3.) For their zeal against what was evil; (v.2,) Thou canst not bear them that are evil. It consists very well with Christian patience, not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended, because it was according to knowledge, discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men; Thou hast tried them that say they are apostles, and are not; and hast found them liars. True zeal proceeds with discretion; none should be cast off till they are tried. Some were risen up in this church, that pretended ta be not ordinary ministers, but apostles; their pretensions had been examined, and found to be vain and false; those that impartially search after truth, may come to the knowledge of it. 2. The rebuke given to this church; (v. 4,) Nevertheless, I have somewhat against thee. Those that have much good in them, may have something much amiss in them; and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention that, yet he also observes what is amiss, and wil faithfully reprove them for it. The sin that Christ charged this church with, is, their decay and declension in holy love and zeal. Thou hast left thy first love; not left and forståen the Object of it, but lost the fervent degree of it, that at first appeared. Observe, (1.) The first affections of men toward Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she should follow him withersoever he went. (2.) These lively affections will abate and cool, if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with this people, when he sees them grow remiss and cold toward him, and he will one way or other make them sensible that he does not take it well from them. 3. The advice and counsel given them from Christ; (c. 5,) Remember therefore from whence thou art fallen, and repent, &c. (1.) Those that have lost their first love, must remember from whence they are fallen; they must compare their present with their former state, and consider how much better it was with them then than now; how much peace, strength, purity, and pleasure they have lost, by leaving their first love; how much more comfortably they could lie down and sleep at night; how much more cheerfully they could awake in the morning; how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence; how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent; they must be inwardly grieved and ashamed for their sinful declining; they must blame themselves, and shame themselves for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works; they must as it were begin again, so back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God. Now this good advice is forced and urged, [1.] By a severe threatening, if it should be neglected; I will come unto thee quickly, and remove thy candlestick out of its place. If the pres sence of Christ's grace and Spirit be slighted, we may expw 28 the presence of his displeasure; he will come in a way of judgment, and that suddenly and surprisingly, upon inpenitent churches and sinners: he will unchurch then, take away his Gospel, his ministers, and his ordinances from them; pri what will the churches or the angels cf the churches do when the Gospel is removed? [2.] By an encouraging mention that is made of what was yet good among them; (v. 6,) “This thou hast, that thou hat-st the deeds of the Nicolaitans, which I also hate. Though the hast declined in thy love to what is good, yet thou retairest dry hatred to what is evil, especially to what is grossly so." The The Church in Smyrna. CHAPTER II. 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. 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 * Gen. 2. 9. c. 22. 2, 14. c. 1. 8, 17. m 1 Tim. 6. 18. n Rom. 2. 28, 29. Nicolaitans were a loose sect, who sheltered themselves under the name of Christianity; they held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ, and to all true Christians; and it is mentioned to the praise of the church of Ephesus, that they had a just zeal, and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing unto Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual. III. We have the conclusion of this epistle, in which, as in those that follow, we have, 1. A call to attention; He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures, is spoken by the Spirit of God. (2.) What is said to one church, concerns all the churches in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God; and we deserve to lose it, if we do not employ it to this purpose; and they who will not hear the call of God now, will wish at length they had never had a capacity of hearing any thing at all. 2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end; we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised, is, to eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein that Adam would have had; if he had gone well through the course of his trial, then he would have eaten of the tree of life which was in the midst of paradise, and that would have been the sacrament of confirmation to him in his holy and happy state. So all who persevere in their Christian trial and warfare, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, ch. 22. 1, 2. V. 8-11. We now proceed to the second epistle sent to 1. The superscription, telling us to whom it was more express- 2. The subscription, containing another of the glorious titles them which say they are Jews," and are not, but 10 Fear none of those things which thou shalt o c. 3. 9. p Matt. 10. 22. g Jam. 1. 12. Spiritual riches are usually the reward of great diligence; the 2. Of their sufferings; I know thy tribulation and thy pover 4. He foreknows the future trials of his people, and foreforewarns them of future trials; (v. 10,) The devil shall cast warns them of them, and forearms them against them. (1.) He some of you into prison, and ye shall have tribulation. The people of God must look for a series and succession of troubles in this world, and their troubles usually rise higher; they had been impoverished by their tribulations before, now they must be imprisoned. Observe, It is the devil that stirs up his instruments, wicked men, to persecute the people of God; tyrants own sinful malignity, and know not that they are actuated by a and persecutors are the devil's tools, though they gratify their diabolical malice. (2.) Christ forearms them against these approaching troubles: [1.] By his counsel; Fear none of these things: this is not only a word of command, but of efficacy, not only forbidding slavish fear, but subduing it, and furnishing the soul with strength and courage. [2.] By showing them how their sufferings would be alleviated and limited. First, They should not be universal; it would be some of them, not all, who should be cast into prison; those who were best able to bear it, and might expect to be visited and comforted by the rest. Secondly, They were not to be perpetual, but for a set time, and a short time, ten days; it should not be everlasting tribulation, the time should be shortened for the elect's sake. Thirdly, It should be to try them, not to destroy them; that their faith, and patience, and courage, might be proved and improved, and be found to honour and glory. [3.] By proposing and promising a glorious reward to their fidelity; (v. 10,) Be Observe, First, The sureness of the reward; I will give thou faithful to death, and I will give thee a crown of life. thee. He has said it, that is able to do it; and he has undertaken that he will do it; they shall have the reward from his own hand, and none of their enemies shall be able to wrest it out of his hand, or to pull it from their heads. Secondly, The suitableness of it; 1. A crown, to reward their poverty, their fidelity, and their conflict. 2. A crown of life, to reward those who are faithful even unto death, are Christ; that life, so worn out in his service, or laid down in faithful till they die, and who part with life itself, in fidelity to his cause, shall be rewarded with another, and a much better life, that shall be eternal. III. The conclusion of this message, and that, as before, 1. With a call to universal attention, that all men, all the world, should hear what passes between Christ and his churches; how he commends them, how he comforts them, how he reproves their failures, how he rewards their fidelity; it concerns all (1253) the inhabitants of the world to observe God's dealings with his own people; all the world may learn instruction and wisdom |