<hi type="bold">12. pillar in the temple--</hi>In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.

<hi type="bold">my God--</hi>(See on <reference osisRef="Rev.2.7">Re 2:7</reference>).

<hi type="bold">go no more out--</hi>The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (<reference osisRef="Matt.25.10">Mt 25:10</reference>; <reference osisRef="John.8.35">Joh 8:35</reference>; compare <reference osisRef="Isa.22.23">Is 22:23</reference>, the type, Eliakim). They shall be priests for ever unto God (<reference osisRef="Rev.1.6">Re 1:6</reference>). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [Augustine in Trench].

<hi type="bold">write upon him the name of my God--</hi>as belonging to God in a peculiar sense (<reference osisRef="Rev.7.3">Re 7:3</reference>; <reference osisRef="Rev.9.4">9:4</reference>; <reference osisRef="Rev.14.1">14:1</reference>; and especially <reference osisRef="Rev.22.4">Re 22:4</reference>), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (<reference osisRef="Exod.28.36-Exod.28.38">Ex 28:36-38</reference>); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (<reference osisRef="Rev.13.16">Re 13:16</reference>, <reference osisRef="Rev.13.17">17</reference>), and on the harlot (<reference osisRef="Rev.17.5">Re 17:5</reference>; compare <reference osisRef="Rev.20.4">Re 20:4</reference>).

<hi type="bold">name of the city of my God--</hi>as one of its citizens (<reference osisRef="Rev.21.2">Re 21:2</reference>, <reference osisRef="Rev.3.10">3, 10</reference>, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (<reference osisRef="Rev.22.14">Re 22:14</reference>). This was the city which Abraham looked for.

<hi type="bold">new--</hi>Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel].

<hi type="bold">my new name--</hi>at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."

12. pillar in the temple-- In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple. my God-- (See on Re 2:7). go no more out-- The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Mt 25:10; Joh 8:35; compare Is 22:23, the type, Eliakim). They shall be priests for ever unto God (Re 1:6). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [Augustine in Trench]. write upon him the name of my God-- as belonging to God in a peculiar sense (Re 7:3; 9:4; 14:1; and especially Re 22:4), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead (Ex 28:36-38); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers (Re 13:16, 17), and on the harlot (Re 17:5; compare Re 20:4). name of the city of my God-- as one of its citizens (Re 21:2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city (Re 22:14). This was the city which Abraham looked for. new-- Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel]. my new name-- at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom--not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,--a column in a scene of ruins--a pleasing example that the paths of honor and safety may sometimes be the same."


13. (See on <reference osisRef="Rev.2.7">Re 2:7</reference>).

13. (See on Re 2:7).


<hi type="bold">14. Laodiceans--</hi>The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as <reference osisRef="Rev.3.17">Re 3:17</reference> describes. See on <reference osisRef="Col.4.16">Col 4:16</reference>, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site.

<hi type="bold">the Amen--</hi>(<reference osisRef="Isa.65.16">Is 65:16</reference>, Hebrew, "Bless Himself in the God of Amen ... swear by the God of Amen," <reference osisRef="2Cor.1.20">2Co 1:20</reference>). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," <reference osisRef="John.1.51">Joh 1:51</reference>; <reference osisRef="1Cor.3.3">3:3</reference>, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (<reference osisRef="Rev.3.16">Re 3:16</reference>). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2).

<hi type="bold">faithful and true witness--</hi>As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (<reference osisRef="2Tim.2.11">2Ti 2:11</reference>, <reference osisRef="2Cor.2.13">13</reference>). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (<reference osisRef="1Tim.6.13">1Ti 6:13</reference>). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench].

<hi type="bold">beginning of the creation of God--</hi>not he whom God created first, but as in <reference osisRef="Col.1.15-Col.1.18">Col 1:15-18</reference> (see on <reference osisRef="Col.1.15-Col.1.18">Col 1:15-18</reference>), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."

14. Laodiceans-- The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, A.D. 62, and rebuilt by its wealthy citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as Re 3:17 describes. See on Col 4:16, on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in A.D. 361. Hardly a Christian is now to be found on or near its site. the Amen-- (Is 65:16, Hebrew, "Bless Himself in the God of Amen... swear by the God of Amen," 2Co 1:20). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, "as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek) the double "Amen," Joh 1:51; 3:3, &c.; in English Version," Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" (Re 3:16). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon (Phm 2). faithful and true witness-- As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy (2Ti 2:11, 13). "True" is here (Greek, "alethinos") not truth-speaking (Greek, "alethes"), but "perfectly realizing all that is comprehended in the name Witness" (1Ti 6:13). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [Trench]. beginning of the creation of God-- not he whom God created first, but as in Col 1:15-18 (see on Col 1:15-18), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen."


<hi type="bold">15. neither cold--</hi>The antithesis to "hot," literally, "boiling" ("fervent," <reference osisRef="Acts.18.25">Ac 18:25</reference>; <reference osisRef="Rom.12.11">Ro 12:11</reference>; compare <reference osisRef="Song.8.6">So 8:6</reference>; <reference osisRef="Luke.24.32">Lu 24:32</reference>), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (<reference osisRef="Rev.3.17">Re 3:17</reference>). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [Alford]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, <reference osisRef="2Tim.4.10">2Ti 4:10</reference>. Such were the halters between two opinions in Israel (<reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; compare <reference osisRef="2Kgs.17.41">2Ki 17:41</reference>; <reference osisRef="Matt.6.24">Mt 6:24</reference>).

15. neither cold-- The antithesis to "hot," literally, "boiling" ("fervent," Ac 18:25; Ro 12:11; compare So 8:6; Lu 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state (Re 3:17). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [Alford]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once-cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2Ti 4:10. Such were the halters between two opinions in Israel (1Ki 18:21; compare 2Ki 17:41; Mt 6:24).


<hi type="bold">16. neither cold nor hot--</hi>So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.

<hi type="bold">I will--</hi>Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.

<hi type="bold">spue thee out of my month--</hi>reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.

16. neither cold nor hot-- So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it. I will-- Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him. spue thee out of my month-- reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.


17. Self-sufficiency is the fatal danger of a lukewarm state (see on <reference osisRef="Rev.3.15">Re 3:15</reference>).

<hi type="bold">thou sayest--</hi>virtually and mentally, if not in so many words.

<hi type="bold">increased with goods--</hi>Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to <reference osisRef="Hos.12.8">Ho 12:8</reference>. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches.

<hi type="bold">knowest not that thou--</hi>in particular above all others. The "THOU" in the Greek is emphatic.

<hi type="bold">art wretched--</hi>Greek, "art the wretched one."

<hi type="bold">miserable--</hi>So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"

<hi type="bold">blind--</hi>whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.

17. Self-sufficiency is the fatal danger of a lukewarm state (see on Re 3:15). thou sayest-- virtually and mentally, if not in so many words. increased with goods-- Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to Ho 12:8. The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches. knowest not that thou-- in particular above all others. The "THOU" in the Greek is emphatic. art wretched-- Greek, "art the wretched one." miserable-- So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!" blind-- whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.


18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," <reference osisRef="Isa.9.6">Is 9:6</reference>), buy of Me" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, <reference osisRef="Col.2.1">Col 2:1</reference>, <reference osisRef="2Cor.2.3">3</reference>; <reference osisRef="2Cor.4.16">4:16</reference>, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (<reference osisRef="Rev.3.17">Re 3:17</reference>). "Buy" at the cost of thine own self-sufficiency (so Paul, <reference osisRef="Phil.3.7">Php 3:7</reference>, <reference osisRef="Phil.3.8">8</reference>); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare <reference osisRef="Isa.55.1">Is 55:1</reference>, "Buy ... without money and price."

<hi type="bold">of me--</hi>the source of "unsearchable riches" (<reference osisRef="Eph.3.8">Ep 3:8</reference>). Laodicea was a city of extensive money transactions [Cicero].

<hi type="bold">gold tried in, &c.--</hi>literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (<reference osisRef="Rev.3.17">Re 3:17</reference>).

<hi type="bold">mayest be rich--</hi>Greek, "mayest be enriched."

<hi type="bold">white raiment--</hi>"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.

<hi type="bold">appear--</hi>Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (<reference osisRef="Col.3.10-Col.3.14">Col 3:10-14</reference>). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last.

<hi type="bold">anoint ... with eye-salve--</hi>The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.

18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am "Counsellor," Is 9:6), buy of Me" (in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Col 2:1, 3; 4:16, are hidden all the treasures of wisdom and knowledge). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had (Re 3:17). "Buy" at the cost of thine own self-sufficiency (so Paul, Php 3:7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Is 55:1, "Buy... without money and price." of me-- the source of "unsearchable riches" (Ep 3:8). Laodicea was a city of extensive money transactions [Cicero]. gold tried in, &c.-- literally, "fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor (Re 3:17). mayest be rich-- Greek, "mayest be enriched." white raiment-- "garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification. appear-- Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Col 3:10-14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now; it must be so at last. anoint... with eye-salve-- The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.


19. (<reference osisRef="Job.5.17">Job 5:17</reference>; <reference osisRef="Prov.3.11">Pr 3:11</reference>, <reference osisRef="Prov.3.12">12</reference>; <reference osisRef="Heb.12.5">He 12:5</reference>, <reference osisRef="Heb.12.6">6</reference>.) So in the case of Manasseh (<reference osisRef="2Chr.33.11-2Chr.33.13">2Ch 33:11-13</reference>).

<hi type="bold">As many--</hi>All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.

<hi type="bold">I love--</hi>Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (<reference osisRef="Rev.3.9">Re 3:9</reference>), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of Bengel, <reference osisRef="John.21.15-John.21.17">Joh 21:15-17</reference>.

<hi type="bold">I rebuke--</hi>The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb as in <reference osisRef="John.16.8">Joh 16:8</reference>, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin."

<hi type="bold">chasten--</hi>"chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (<reference osisRef="Heb.12.5">He 12:5</reference>, <reference osisRef="Heb.12.6">6</reference>). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (<reference osisRef="2Sam.12.13">2Sa 12:13</reference>, <reference osisRef="2Sam.12.14">14</reference>). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness.

<hi type="bold">be zealous--</hi>habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."

<hi type="bold">repent--</hi>Greek aorist: of an act to be once for all done, and done at once.

19. (Job 5:17; Pr 3:11, 12; He 12:5, 6.) So in the case of Manasseh (2Ch 33:11-13). As many-- All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it. I love-- Greek, "philo," the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia (Re 3:9), "I have loved thee" (Greek, "egapesa") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of Bengel, Joh 21:15-17. I rebuke-- The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, "elencho," is the same verb as in Joh 16:8, "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin." chasten-- "chastise." The Greek, "paideu," which in classical Greek means to instruct, in the New Testament means to instruct by chastisement (He 12:5, 6). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him (2Sa 12:13, 14). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness. be zealous-- habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil." repent-- Greek aorist: of an act to be once for all done, and done at once.


<hi type="bold">20. stand--</hi>waiting in wonderful condescension and long-suffering.

<hi type="bold">knock--</hi>(<reference osisRef="Song.5.2">So 5:2</reference>). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare <reference osisRef="Song.5.4-Song.5.6">So 5:4-6</reference>, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench].

<hi type="bold">my voice--</hi>He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.

<hi type="bold">if any man hear--</hi>for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (<reference osisRef="Matt.11.12">Mt 11:12</reference>): whosoever does hear, does so not of himself, but by the drawings of God's grace (<reference osisRef="John.6.44">Joh 6:44</reference>): repentance is Christ's gift (<reference osisRef="Acts.5.31">Ac 5:31</reference>). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19.

<hi type="bold">I will come in to him--</hi>as I did to Zaccheus.

<hi type="bold">sup with him, and he with me--</hi>Delightful reciprocity! Compare "dwelleth in me, and I in Him," <reference osisRef="John.6.56">Joh 6:56</reference>. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of <reference osisRef="Song.4.16">So 4:16</reference>, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, <reference osisRef="John.21.9-John.21.13">Joh 21:9-13</reference>, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.

20. stand-- waiting in wonderful condescension and long-suffering. knock-- (So 5:2). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare So 5:4-6, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [Nicolaus Cabasilas in Trench]. my voice-- He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately. if any man hear-- for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer (Mt 11:12): whosoever does hear, does so not of himself, but by the drawings of God's grace (Joh 6:44): repentance is Christ's gift (Ac 5:31). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare Hilary on Psalm 118:19. I will come in to him-- as I did to Zaccheus. sup with him, and he with me-- Delightful reciprocity! Compare "dwelleth in me, and I in Him," Joh 6:56. Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of So 4:16, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Joh 21:9-13, the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste.


<hi type="bold">21. sit with me in my throne--</hi>(<reference osisRef="Rev.2.26">Re 2:26</reference>, 27; 20:6; <reference osisRef="Matt.19.28">Mt 19:28</reference>; <reference osisRef="Matt.20.23">20:23</reference>; <reference osisRef="John.17.22">Joh 17:22</reference>, <reference osisRef="John.17.24">24</reference>; <reference osisRef="2Tim.2.12">2Ti 2:12</reference>). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [Trench].

<hi type="bold">even as I also--</hi>Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (<reference osisRef="1Cor.6.2">1Co 6:2</reference>). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (<reference osisRef="2Tim.2.11">2Ti 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>). When Satan shall be bound (<reference osisRef="Rev.20.4">Re 20:4</reference>), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (<reference osisRef="Rev.4.2">Re 4:2</reference>, <reference osisRef="Rev.4.3">3</reference>; <reference osisRef="Rev.5.5">5:5</reference>, <reference osisRef="Rev.5.6">6</reference>). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. Trench notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (<reference osisRef="Rev.2.7">Re 2:7</reference>), answering to <reference osisRef="Gen.2.9">Ge 2:9</reference>. (<reference osisRef="2Cor.2.2">2</reference>) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (<reference osisRef="Rev.2.11">Re 2:11</reference>). (<reference osisRef="2Cor.2.3">3</reference>) The promise of the hidden manna (<reference osisRef="Rev.2.17">Re 2:17</reference>) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (<reference osisRef="Rev.2.26">Re 2:26</reference>, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (<reference osisRef="Rev.3.4">Re 3:4</reference>, <reference osisRef="Rev.3.5">5</reference>). (<reference osisRef="Rev.3.6">6</reference>) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (<reference osisRef="Rev.3.12">Re 3:12</reference>); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (<reference osisRef="Rev.3.21">Re 3:21</reference>). <chapter eID="Rev.3"/>

21. sit with me in my throne-- (Re 2:26, 27; 20:6; Mt 19:28; 20:23; Joh 17:22, 24; 2Ti 2:12). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [Trench]. even as I also-- Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share (1Co 6:2). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory (2Ti 2:11, 12). When Satan shall be bound (Re 20:4), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Re 4:2, 3; 5:5, 6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. Trench notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Re 2:7), answering to Ge 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Re 2:11). (3) The promise of the hidden manna (Re 2:17) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations (Re 2:26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness (Re 3:4, 5). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (Re 3:12); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (Re 3:21).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Rev.4.1-Rev.4.11">Re 4:1-11</reference>. Vision of God's Throne in Heaven; the Four and Twenty Elders; the Four Living Creatures.</title>
 Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.

<hi type="bold">1. After this--</hi>Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (<reference osisRef="Rev.1.19">Re 1:19</reference>), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.

<hi type="bold">I looked--</hi>rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.

<hi type="bold">was--</hi>Omit, as not being in the Greek.

<hi type="bold">opened--</hi>"standing open"; not as though John saw it in the act of being opened. Compare <reference osisRef="Ezek.1.1">Eze 1:1</reference>; <reference osisRef="Matt.3.16">Mt 3:16</reference>; <reference osisRef="Acts.7.56">Ac 7:56</reference>; <reference osisRef="Acts.10.11">10:11</reference>. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.

<hi type="bold">the first voice which I heard--</hi>the voice which I heard at first, namely, in <reference osisRef="Rev.1.10">Re 1:10</reference>; the former voice.

<hi type="bold">was as it were--</hi>Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.

<hi type="bold">Come up hither--</hi>through the "open door."

<hi type="bold">be--</hi>come to pass.

<hi type="bold">hereafter--</hi>Greek, "after these things": after the present time (<reference osisRef="Rev.1.19">Re 1:19</reference>).

CHAPTER 4 Re 4:1-11. Vision of God's Throne in Heaven; the Four and Twenty Elders; the Four Living Creatures. Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven. 1. After this-- Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (Re 1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote. I looked-- rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way. was-- Omit, as not being in the Greek. opened-- "standing open"; not as though John saw it in the act of being opened. Compare Eze 1:1; Mt 3:16; Ac 7:56; 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require. the first voice which I heard-- the voice which I heard at first, namely, in Re 1:10; the former voice. was as it were-- Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c. Come up hither-- through the "open door." be-- come to pass. hereafter-- Greek, "after these things": after the present time (Re 1:19).


<hi type="bold">2. And--</hi>omitted in the two oldest manuscripts, Vulgate, Syriac.

<hi type="bold">I was, &c.--</hi>Greek, "I became in the Spirit" (see on <reference osisRef="Rev.1.10">Re 1:10</reference>): I was completely rapt in vision into the heavenly world.

<hi type="bold">was set--</hi>not was placed, but was situated, literally, "lay."

<hi type="bold">one sat on the throne--</hi>the Eternal Father: the Creator (<reference osisRef="Rev.4.11">Re 4:11</reference>): also compare <reference osisRef="Rev.4.8">Re 4:8</reference> with <reference osisRef="Rev.1.4">Re 1:4</reference>, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, <reference osisRef="Rev.5.5-Rev.5.9">Re 5:5-9</reference>, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and <reference osisRef="Rev.5.13">Re 5:13</reference>, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in <reference osisRef="Rev.5.7">Re 5:7</reference>, as in <reference osisRef="Dan.7.13">Da 7:13</reference>, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.

2. And-- omitted in the two oldest manuscripts, Vulgate, Syriac. I was, &c.-- Greek, "I became in the Spirit" (see on Re 1:10): I was completely rapt in vision into the heavenly world. was set-- not was placed, but was situated, literally, "lay." one sat on the throne-- the Eternal Father: the Creator (Re 4:11): also compare Re 4:8 with Re 1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Re 5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Re 5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Re 5:7, as in Da 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.


<hi type="bold">3. was--</hi>omitted in the two oldest manuscripts but supported by Vulgate and Coptic.

<hi type="bold">to look upon--</hi>Greek, "in sight," or "appearance."

<hi type="bold">jasper--</hi>From <reference osisRef="Rev.21.11">Re 21:11</reference>, where it is called most precious, which the jasper was not, Ebrard infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in <reference osisRef="Rev.21.11">Re 21:11</reference> it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in <reference osisRef="Rev.1.14">Re 1:14</reference>; <reference osisRef="1Cor.10.1">10:1</reference>; <reference osisRef="Ezek.1.4">Eze 1:4</reference>; <reference osisRef="1Cor.8.2">8:2</reference>; <reference osisRef="Dan.7.9">Da 7:9</reference>.

<hi type="bold">rainbow round about the throne--</hi>forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (<reference osisRef="Rev.4.5">Re 4:5</reference>) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare De Burgh, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (<reference osisRef="Acts.1.9">Ac 1:9</reference>); at His coming again (<reference osisRef="Rev.4.7">Re 4:7</reference>).

3. was-- omitted in the two oldest manuscripts but supported by Vulgate and Coptic. to look upon-- Greek, "in sight," or "appearance." jasper-- From Re 21:11, where it is called most precious, which the jasper was not, Ebrard infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in Re 21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Re 1:14; 10:1; Eze 1:4; 8:2; Da 7:9. rainbow round about the throne-- forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Re 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare De Burgh, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (Ac 1:9); at His coming again (Re 4:7).


<hi type="bold">4. seats--</hi>rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So <reference osisRef="Rev.16.10">Re 16:10</reference>, "the seat (rather, throne) of the beasts," in hellish parody of God's throne.

<hi type="bold">four and twenty elders--</hi>Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [Alford]. But Tregelles translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare <reference osisRef="Rev.7.5-Rev.7.8">Re 7:5-8</reference>, not in their personal, but in their representative character), and Twelve Apostles. So in <reference osisRef="Rev.15.3">Re 15:3</reference>, "the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" (<reference osisRef="Rev.4.5">Re 4:5</reference>) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" (<reference osisRef="Rev.4.6">Re 4:6</reference>) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on <reference osisRef="Rev.15.2">Re 15:2</reference>). The "four living creatures" (<reference osisRef="Rev.4.6">Re 4:6</reference>, <reference osisRef="Rev.4.7">7</reference>) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God" (<reference osisRef="1Chr.24.5">1Ch 24:5</reference>; <reference osisRef="1Chr.25.1-1Chr.25.31">25:1-31</reference>).

4. seats-- rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So Re 16:10, "the seat (rather, throne) of the beasts," in hellish parody of God's throne. four and twenty elders-- Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [Alford]. But Tregelles translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare Re 7:5-8, not in their personal, but in their representative character), and Twelve Apostles. So in Re 15:3, "the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" (Re 4:5) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" (Re 4:6) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on Re 15:2). The "four living creatures" (Re 4:6, 7) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God" (1Ch 24:5; 25:1-31).


<hi type="bold">5. proceeded--</hi>Greek, "proceed."

<hi type="bold">thunderings and voices--</hi>The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, <reference osisRef="Exod.19.16">Ex 19:16</reference>. "The thunderings express God's threats against the ungodly: there are voices in the thunders (<reference osisRef="Rev.10.3">Re 10:3</reference>), that is, not only does He threaten generally, but also predicts special judgments" [Grotius].

<hi type="bold">seven lamps ... seven Spirits--</hi>The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare <reference osisRef="Rev.5.6">Re 5:6</reference>, seven eyes ... the seven Spirits of God; <reference osisRef="Rev.1.4">Re 1:4</reference>; 21:23; <reference osisRef="Ps.119.105">Psa 119:105</reference>) and fiery purifier of the godly, and consumer of the ungodly (<reference osisRef="Matt.3.11">Mt 3:11</reference>).

5. proceeded-- Greek, "proceed." thunderings and voices-- The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, Ex 19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (Re 10:3), that is, not only does He threaten generally, but also predicts special judgments" [Grotius]. seven lamps... seven Spirits-- The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare Re 5:6, seven eyes... the seven Spirits of God; Re 1:4; 21:23; Psa 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mt 3:11).


6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."

<hi type="bold">like ... crystal--</hi>not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (<reference osisRef="Rev.17.1">Re 17:1</reference>, <reference osisRef="Rev.17.15">15</reference>). Compare <reference osisRef="Job.37.18">Job 37:18</reference>, "the sky ... as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [Alford]. But see the analogue in the temple, the molten sea before the sanctuary (see on <reference osisRef="Rev.4.4">Re 4:4</reference>, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare <reference osisRef="Rev.21.1">Re 21:1</reference>). It stands solid, calm, and clear, God's judgments are called "a great deep" (<reference osisRef="Ps.36.6">Psa 36:6</reference>). In <reference osisRef="Rev.15.2">Re 15:2</reference> it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In <reference osisRef="Rev.15.2">Re 15:2</reference> the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.

<hi type="bold">round about the throne--</hi>one in the midst of each side of the throne.

<hi type="bold">four beasts--</hi>The Greek for "beasts," <reference osisRef="Rev.13.1">Re 13:1</reference>, <reference osisRef="Rev.13.11">11</reference>, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.

6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass." like... crystal-- not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (Re 17:1, 15). Compare Job 37:18, "the sky... as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [Alford]. But see the analogue in the temple, the molten sea before the sanctuary (see on Re 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Re 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Psa 36:6). In Re 15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Re 15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid. round about the throne-- one in the midst of each side of the throne. four beasts-- The Greek for "beasts," Re 13:1, 11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.


<hi type="bold">7. calf--</hi>"a steer" [Alford]. The Septuagint often uses the Greek term here for an ox (<reference osisRef="Exod.22.1">Ex 22:1</reference>; <reference osisRef="Exod.29.10">29:10</reference>, &c.).

<hi type="bold">as a man--</hi>The oldest manuscripts have "as of a man."

7. calf-- "a steer" [Alford]. The Septuagint often uses the Greek term here for an ox (Ex 22:1; 29:10, &c.). as a man-- The oldest manuscripts have "as of a man."


<hi type="bold">8. about him--</hi>Greek, "round about him." Alford connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.

<hi type="bold">rest not--</hi>literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."

<hi type="bold">Holy, holy, holy--</hi>The "tris-hagion" of the Greek liturgies. In <reference osisRef="Isa.6.3">Is 6:3</reference>, as here, it occurs; also <reference osisRef="Ps.99.3">Psa 99:3</reference>, <reference osisRef="Ps.5.9">5, 9</reference>, where He is praised as "holy," (1) on account of His majesty (<reference osisRef="Rev.4.1">Re 4:1</reference>) about to display itself; (2) His justice (<reference osisRef="Rev.4.4">Re 4:4</reference>) already displaying itself; (3) His mercy (<reference osisRef="Rev.4.6-Rev.4.8">Re 4:6-8</reference>) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In <reference osisRef="Isa.6.3">Is 6:3</reference> there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE Lord fills the earth, His enemies having been destroyed [Bengel].

<hi type="bold">Almighty--</hi>answering to "Lord of hosts" (Sabaoth), <reference osisRef="Isa.6.3">Is 6:3</reference>.

<hi type="bold">The cherubim here have six wings, like the seraphim in <reference osisRef="Isa.6.2">Is 6:2</reference>; whereas the cherubim in <reference osisRef="Ezek.1.6">Eze 1:6</reference> had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on <reference osisRef="Ezek.1.6">Eze 1:6</reference>. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare <reference osisRef="Rev.5.8-Rev.5.10">Re 5:8-10</reference>, "Thou hast redeemed us by Thy blood out of every kindred ... and hast made us unto our God kings and priests: and we shall reign on the earth"; and <reference osisRef="Rev.20.4">Re 20:4</reference>, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Is 11:6-8; 65:25; <reference osisRef="Ezek.34.25">Eze 34:25</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when--</hi>the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (<reference osisRef="Rev.21.3">Re 21:3</reference>), and the whole world will be subject to a never-ending theocracy" (compare De Burgh, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In <reference osisRef="Isa.6.2">Is 6:2</reference> we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."

8. about him-- Greek, "round about him." Alford connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess. rest not-- literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever." Holy, holy, holy-- The "tris-hagion" of the Greek liturgies. In Is 6:3, as here, it occurs; also Psa 99:3, 5, 9, where He is praised as "holy," (1) on account of His majesty (Re 4:1) about to display itself; (2) His justice (Re 4:4) already displaying itself; (3) His mercy (Re 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Is 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE Lord fills the earth, His enemies having been destroyed [Bengel]. Almighty-- answering to "Lord of hosts" (Sabaoth), Is 6:3. The cherubim here have six wings, like the seraphim in Is 6:2; whereas the cherubim in Eze 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Eze 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Re 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred... and hast made us unto our God kings and priests: and we shall reign on the earth"; and Re 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Is 11:6-8; 65:25; Eze 34:25; Ho 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when-- the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Re 21:3), and the whole world will be subject to a never-ending theocracy" (compare De Burgh, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Is 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."


9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (<reference osisRef="Rev.5.8-Rev.5.10">Re 5:8-10</reference>).

<hi type="bold">when--</hi>that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.

<hi type="bold">give--</hi>"shall give" in one oldest manuscript.

<hi type="bold">for ever and ever--</hi>Greek, "unto the ages of the ages."

9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (Re 5:8-10). when-- that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders. give-- "shall give" in one oldest manuscript. for ever and ever-- Greek, "unto the ages of the ages."


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Rev.5.1-Rev.5.14">Re 5:1-14</reference>. The Book with Seven Seals: None Worthy to Open It but the Lamb: He Takes It amidst the Praises of the Redeemed, and of the Whole Heavenly Host.</title>

<hi type="bold">1. in, &c.--</hi>Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in <reference osisRef="Rev.5.3">Re 5:3</reference> [Alford].

<hi type="bold">book--</hi>rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (<reference osisRef="Rev.22.18">Re 22:18</reference>). The roll, or book, appears from the context to be "the title-deed of man's inheritance" [De Burgh] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when <reference osisRef="Eph.3.10">Ep 3:10</reference> shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation, <reference osisRef="Rev.20.12">Re 20:12</reference>, "Another book was opened ... the book of life"; <reference osisRef="Rev.22.19">Re 22:19</reference>. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question (<reference osisRef="Rev.5.2">Re 5:2</reference>) is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTH to give man a new title to his lost inheritance? [De Burgh].

<hi type="bold">sealed ... seven seals--</hi>Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.

CHAPTER 5 Re 5:1-14. The Book with Seven Seals: None Worthy to Open It but the Lamb: He Takes It amidst the Praises of the Redeemed, and of the Whole Heavenly Host. 1. in, &c.-- Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in Re 5:3 [Alford]. book-- rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (Re 22:18). The roll, or book, appears from the context to be "the title-deed of man's inheritance" [De Burgh] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when Ep 3:10 shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation, Re 20:12, "Another book was opened... the book of life"; Re 22:19. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question (Re 5:2) is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTH to give man a new title to his lost inheritance? [De Burgh]. sealed... seven seals-- Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.


<hi type="bold">2. strong--</hi>(<reference osisRef="Ps.103.20">Psa 103:20</reference>). His voice penetrated heaven, earth, and Hades (<reference osisRef="Rev.10.1-Rev.10.3">Re 10:1-3</reference>).

2. strong-- (Psa 103:20). His voice penetrated heaven, earth, and Hades (Re 10:1-3).


<hi type="bold">3. no man--</hi>Greek, "no one." Not merely no man, but also no one of any order of beings.

<hi type="bold">in earth--</hi>Greek, "upon the earth."

<hi type="bold">under the earth--</hi>namely, in Hades.

<hi type="bold">look thereon--</hi>to look upon the contents, so as to read them.

3. no man-- Greek, "no one." Not merely no man, but also no one of any order of beings. in earth-- Greek, "upon the earth." under the earth-- namely, in Hades. look thereon-- to look upon the contents, so as to read them.


<hi type="bold">4. and to read--</hi>inserted in English Version Greek text without good authority. One oldest manuscript, Origen, Cyprian, and Hilary omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.

4. and to read-- inserted in English Version Greek text without good authority. One oldest manuscript, Origen, Cyprian, and Hilary omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.


<hi type="bold">5. one of--</hi>Greek, "one from among." The "elder" meant is, according to some (in Lyra), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. Gerhard in Bengel thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (<reference osisRef="Matt.27.52">Mt 27:52</reference>, <reference osisRef="Matt.27.53">53</reference>). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.

<hi type="bold">Root of David--</hi>(<reference osisRef="Isa.11.1">Is 11:1</reference>, <reference osisRef="Isa.11.10">10</reference>). Not merely "a sucker come up from David's ancient root" (as Alford limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, <reference osisRef="Matt.22.42-Matt.22.45">Mt 22:42-45</reference>. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth.

<hi type="bold">prevailed--</hi>Greek, "conquered": absolutely, as elsewhere (<reference osisRef="Rev.3.21">Re 3:21</reference>): gained the victory: His past victory over all the powers of darkness entitles Him now to open the book.

<hi type="bold">to open--</hi>that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and Origen.

5. one of-- Greek, "one from among." The "elder" meant is, according to some (in Lyra), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. Gerhard in Bengel thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (Mt 27:52, 53). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ. Root of David-- (Is 11:1, 10). Not merely "a sucker come up from David's ancient root" (as Alford limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, Mt 22:42-45. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth. prevailed-- Greek, "conquered": absolutely, as elsewhere (Re 3:21): gained the victory: His past victory over all the powers of darkness entitles Him now to open the book. to open-- that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and Origen.