Heb 2:9, Rev 1:5-18 | Barnes | STEP | Verse 9. But we see Jesus . "We do not see that man elsewhere has the extended dominion of which the Psalmist speaks. But we see the fulfillment of it in Jesus, who was crowned with glory and honour, and who has received a dominion that is superior to that of the angels." The point of this is, not that he suffered, and not that he tasted death for every man; but that on account of this, or as a reward for thus suffering, he was crowned with glory and honour, and that he thus fulfilled all that David ( ) had said of the dignity and honour of man. The object of the apostle is to show that he was exalted, and in order to this he shows why it was--. to wit, because he had suffered death to redeem man. Comp. . Who was made a little lower than the angels . That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself, not the nature of angels, , but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. Those objections were mainly two: first, that Jesus was a man; and, secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing, first, that his condition as a man was voluntarily assumed--" he was made lower than the angels;" and, secondly, by showing that, as a consequence of his sufferings and death, he was immediately crowned with glory and honour. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion--and, as Mediator, was raised to a rank far above the angels. For the suffering of death . Marg. By . The meaning of the preposition here rendered "for," (δια, here governing the accusative,) is, "on account of; "that is, Jesus, on account of the sufferings of death, or in virtue of that, was crowned with glory and honour. His crowning was the result of his condescension and sufferings. . It does not here mean as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death be was raised up to the right hand of God. Crowned with glory and honour . That is, at the right hand of God. He was raised up to heaven, . The meaning is, that he was crowned with the highest honour on account of his sufferings. Comp. . That he . Or rather, " since he by the grace of God tasted death for every man." The sense is, that after he had thus tasted death, and as a consequence of it, he was thus exalted. The word here rendered " that " οπως --means usually and properly, that, so that, in order that, to the end that, etc . But it may also mean, when, after that, after . . This is the interpretation which is given by Prof. Stuart, ( in loc ,) and this interpretation seems to be demanded by the connexion. The general interpretation of the passage has been different. According to that, the sense is, "We see Jesus, for the suffering of death, crowned with glory and honour, so as that, by the grace of God, he might taste of death for every man." See Robinson's Lex. on the word οπως, and Doddridge on the place. But it is natural to ask when Jesus was thus crowned with glory and honour? It was not before the crucifixion --for he was then poor and despised. The connexion seems to require us to understand this of the glory to which he was exalted in heaven, and this was after his death, and could not be in order that he might taste of death. I am disposed, therefore, to regard this as teaching that the Lord Jesus was exalted to heaven in virtue of the atonement which he had made--and this accords with . It accords both with the fact in the case, and with the design of the apostle in the argument before us. By the grace of God . By the favour of God, or by his benevolent purpose towards men. It was not by any claim which man had, but was by his special favour. Should taste death . Should die; or, should experience death. See . Death seems to be represented as something bitter and unpalatable--something unpleasant--as an object may be to the taste. Or the language may be taken from a cup --since to experience calamity and sorrow is often represented as drinking a cup of woes, . For every man . For all υπερπαντος-- for each and all --whether Jew or Gentile, bond or free, high or low, elect or non-elect. How could words affirm more clearly, that the atonement made by the Lord Jesus was unlimited in its nature and design? How can we express that idea in more clear or intelligible language? That this refers to the atonement is evident--for it says that he "tasted death" for them. The friends of the doctrine of general atonement do not desire any other than Scripture language in which to express their belief. It expresses it exactly-- without any need of modification or explanation. The advocates of the doctrine of limited atonement cannot thus use Scripture language to express their belief. They cannot incorporate it with their creeds, that the Lord Jesus "tasted death for EVERY MAN." They are compelled to modify it, to limit it, to explain it, in order to prevent error and misconception. But that system cannot be true which requires men to shape and modify the plain language of the Bible, in order to keep men from error. , where this point is considered at length. Learn hence, ( ,) from the incarnation of the Son of God, and his exaltation to heaven, what an honour has been conferred on human nature. When we look on the weakness and sinfulness of our race, we may well ask, What is man, that God should honour him or regard him? He is the creature of a day. He is feeble and dying. He is lost and degraded. Compared with the universe at large, he is a speck, an atom. He has done nothing to deserve the Divine favour or notice; and when we look at the race at large, we can do it only with sentiments of the deepest humiliation and mortification. But when we look at human nature in the person of the Lord Jesus, we see it honoured there to a degree that is commensurate with all our desires, and that fills us with wonder. We feel that it is an honour to human nature; that it has done much to elevate man--when we look on such a man as Howard or Washington. But how much more has that nature been honoured in the person of the Lord Jesus! (1.) What an honour to us it was, that he should take our nature into intimate union with himself--passing by the angelic hosts, and becoming a man! (2.) What an honour it was, that human nature there was so pure and holy; that man --everywhere else so degraded and vile-- could be seen to be noble, and pure, and god-like! (3.) What an honour it was, that the Divinity should speak to men in connexion with human nature, and perform such wonderful works; that the pure precepts of religion should come forth from human lips--the great doctrines of eternal life be uttered by a man; and that from human hands should go forth power to heal the sick, and to raise the dead! (4.) What an honour to man it was, that the atonement for sin should be made in his own nature, and that the universe should be attracted to that scene where one in our form, and with flesh and blood like our own, should perform that great work. (5) What an honour it is to man, that his own nature is exalted far above all heavens! That one in our form sits on the throne of the universe! That adoring angels fall prostrate before him! That to him is entrusted all power in heaven and on earth! (6.) What an honour to man, that one in his nature should be appointed to judge the worlds! That one in our own form, and with a nature like ours, shall sit on the throne of judgment, and pronounce the final doom on angels and men! That assembled millions shall be constrained to bow before him, and receive their eternal doom from his hands! That prince and potentate, the illustrious dead of all past times, and the mighty men who are yet to live, shall all appear before him, and all receive from him there the sentence of their final destiny! I see, therefore, the most honour done to my nature as a man-- not in the deeds of proud conquerors; not in the lives of sages and philanthropists; not in those who have carried their investigations farthest into the obscurities of matter and of mind; not in the splendid orators, poets, and historians of other times, or that; now live--much as I may admire them, or feel it an honour to belong to a race which has produced such illustrious men--but in the fact, that the Son of God has chosen a Body like my own in which to dwell; in the expressible loveliness evinced in his pure morals, his benevolence, his blameless life; in the great deeds that he performed on earth; in the fact, that it was this form that was chosen in which to make atonement for sin; in the honours that now cluster around him in heaven, and the glories that shall attend him when he shall come to judge the world. "Princes to his imperial name Bend their bright sceptres down; Dominions, thrones, and powers rejoice To see him wear the crown. "Archangels sound his lofty praise Through every heavenly street; And lay their highest honours down, Submissive at his feet. "Those Soft, those blessed feet of his, That once rude iron tore, High on a throne of light they stand, And all the saints adore. "His head, the dear, majestic head, That cruel thorns did wound; See--what immortal glories shine, And circle it around ! "This is the Man, the exalted Man, Whom we, unseen, adore; But when our eyes behold his face, Our hearts shall love him more." (b) "who was made" (2) "for" or "by" (c) "crowned"

Hebrews 2:9

Verse 9. But we see Jesus. "We do not see that man elsewhere has the extended dominion of which the Psalmist speaks. But we see the fulfillment of it in Jesus, who was crowned with glory and honour, and who has received a dominion that is superior to that of the angels." The point of this is, not that he suffered, and not that he tasted death for every man; but that on account of this, or as a reward for thus suffering, he was crowned with glory and honour, and that he thus fulfilled all that David (Ps 8) had said of the dignity and honour of man. The object of the apostle is to show that he was exalted, and in order to this he shows why it was--. to wit, because he had suffered death to redeem man. Comp. Php 2:8,9.

Who was made a little lower than the angels. That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself, not the nature of angels, Heb 2:16, but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. Those objections were mainly two: first, that Jesus was a man; and, secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing, first, that his condition as a man was voluntarily assumed--" he was made lower than the angels;" and, secondly, by showing that, as a consequence of his sufferings and death, he was immediately crowned with glory and honour. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion--and, as Mediator, was raised to a rank far above the angels.

For the suffering of death. Marg. By. The meaning of the preposition here rendered "for," (δια, here governing the accusative,) is, "on account of; "that is, Jesus, on account of the sufferings of death, or in virtue of that, was crowned with glory and honour. His crowning was the result of his condescension and sufferings. Php 2:8,9. It does not here mean as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death be was raised up to the right hand of God.

Crowned with glory and honour. That is, at the right hand of God. He was raised up to heaven, Acts 2:33, Mk 16:19. The meaning is, that he was crowned with the highest honour on account of his sufferings. Comp. Php 2:8,9, Heb 12:2, 5:7-9, Eph 1:20-23.

That he. Or rather, "since he by the grace of God tasted death for every man." The sense is, that after he had thus tasted death, and as a consequence of it, he was thus exalted. The word here rendered "that" οπως --means usually and properly, that, so that, in order that, to the end that, etc. But it may also mean, when, after that, after. Acts 3:19. This is the interpretation which is given by Prof. Stuart, (in loc,) and this interpretation seems to be demanded by the connexion. The general interpretation of the passage has been different. According to that, the sense is, "We see Jesus, for the suffering of death, crowned with glory and honour, so as that, by the grace of God, he might taste of death for every man." See Robinson's Lex. on the word οπως, and Doddridge on the place. But it is natural to ask when Jesus was thus crowned with glory and honour? It was not before the crucifixion --for he was then poor and despised. The connexion seems to require us to understand this of the glory to which he was exalted in heaven, and this was after his death, and could not be in order that he might taste of death. I am disposed, therefore, to regard this as teaching that the Lord Jesus was exalted to heaven in virtue of the atonement which he had made--and this accords with Php 2:8,9, Heb 12:2. It accords both with the fact in the case, and with the design of the apostle in the argument before us.

By the grace of God. By the favour of God, or by his benevolent purpose towards men. It was not by any claim which man had, but was by his special favour.

Should taste death. Should die; or, should experience death. See Mt 16:28. Death seems to be represented as something bitter and unpalatable--something unpleasant--as an object may be to the taste. Or the language may be taken from a cup--since to experience calamity and sorrow is often represented as drinking a cup of woes, Ps 11:6, 73:10, 75:8, Isa 51:17, Mt 20:22, 26:39.

For every man. For all υπερπαντος-- for each and all --whether Jew or Gentile, bond or free, high or low, elect or non-elect. How could words affirm more clearly, that the atonement made by the Lord Jesus was unlimited in its nature and design? How can we express that idea in more clear or intelligible language? That this refers to the atonement is evident--for it says that he "tasted death" for them. The friends of the doctrine of general atonement do not desire any other than Scripture language in which to express their belief. It expresses it exactly-- without any need of modification or explanation. The advocates of the doctrine of limited atonement cannot thus use Scripture language to express their belief. They cannot incorporate it with their creeds, that the Lord Jesus "tasted death for EVERY MAN." They are compelled to modify it, to limit it, to explain it, in order to prevent error and misconception. But that system cannot be true which requires men to shape and modify the plain language of the Bible, in order to keep men from error. 2Cor 5:14, where this point is considered at length. Learn hence, (Heb 2:6-9,) from the incarnation of the Son of God, and his exaltation to heaven, what an honour has been conferred on human nature. When we look on the weakness and sinfulness of our race, we may well ask, What is man, that God should honour him or regard him? He is the creature of a day. He is feeble and dying. He is lost and degraded. Compared with the universe at large, he is a speck, an atom. He has done nothing to deserve the Divine favour or notice; and when we look at the race at large, we can do it only with sentiments of the deepest humiliation and mortification. But when we look at human nature in the person of the Lord Jesus, we see it honoured there to a degree that is commensurate with all our desires, and that fills us with wonder. We feel that it is an honour to human nature; that it has done much to elevate man--when we look on such a man as Howard or Washington. But how much more has that nature been honoured in the person of the Lord Jesus!

(1.) What an honour to us it was, that he should take our nature into intimate union with himself--passing by the angelic hosts, and becoming a man!

(2.) What an honour it was, that human nature there was so pure and holy; that man--everywhere else so degraded and vile--could be seen to be noble, and pure, and god-like!

(3.) What an honour it was, that the Divinity should speak to men in connexion with human nature, and perform such wonderful works; that the pure precepts of religion should come forth from human lips--the great doctrines of eternal life be uttered by a man; and that from human hands should go forth power to heal the sick, and to raise the dead!

(4.) What an honour to man it was, that the atonement for sin should be made in his own nature, and that the universe should be attracted to that scene where one in our form, and with flesh and blood like our own, should perform that great work.

(5) What an honour it is to man, that his own nature is exalted far above all heavens! That one in our form sits on the throne of the universe! That adoring angels fall prostrate before him! That to him is entrusted all power in heaven and on earth!

(6.) What an honour to man, that one in his nature should be appointed to judge the worlds! That one in our own form, and with a nature like ours, shall sit on the throne of judgment, and pronounce the final doom on angels and men! That assembled millions shall be constrained to bow before him, and receive their eternal doom from his hands! That prince and potentate, the illustrious dead of all past times, and the mighty men who are yet to live, shall all appear before him, and all receive from him there the sentence of their final destiny! I see, therefore, the most honour done to my nature as a man-- not in the deeds of proud conquerors; not in the lives of sages and philanthropists; not in those who have carried their investigations farthest into the obscurities of matter and of mind; not in the splendid orators, poets, and historians of other times, or that; now live--much as I may admire them, or feel it an honour to belong to a race which has produced such illustrious men--but in the fact, that the Son of God has chosen a Body like my own in which to dwell; in the expressible loveliness evinced in his pure morals, his benevolence, his blameless life; in the great deeds that he performed on earth; in the fact, that it was this form that was chosen in which to make atonement for sin; in the honours that now cluster around him in heaven, and the glories that shall attend him when he shall come to judge the world. "Princes to his imperial name

Bend their bright sceptres down;

Dominions, thrones, and powers rejoice

To see him wear the crown.

"Archangels sound his lofty praise

Through every heavenly street;

And lay their highest honours down,

Submissive at his feet.

"Those Soft, those blessed feet of his,

That once rude iron tore,

High on a throne of light they stand,

And all the saints adore.

"His head, the dear, majestic head,

That cruel thorns did wound;

See--what immortal glories shine,

And circle it around !

"This is the Man, the exalted Man,

Whom we, unseen, adore;

But when our eyes behold his face,

Our hearts shall love him more."

(b) "who was made" Php 2:8,9 (2) "for" or "by" (c) "crowned" Acts 2:33

Revelation of John 1:5-18

Verse 5. And from Jesus Christ, who is the faithful witness. Rev 1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who bears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus grace and peace are invoked from the infinite God in all his relations and operations :--as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of men; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.

And the first-begotten of the dead. The same Greek expression-- πρωτοτοκος--occurs in Col 1:18. Col 1:18. Compare Barnes on "1Co 15:20".

And the prince of the kings of the earth. Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Rev 17:14, 19:16 the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a sceptre over the millions of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Compare Mt 28:18, 11:27, Jn 17:2, Eph 1:20-22, Php 2:9-11, Col 1:15-18 The word prince --οαρχων--means properly ruler, leader, the first in rank. We often apply the word prince to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God, compare Isa 10:5 seq. Isa 45:1 seq. Ps 47:2, 99:1, 103:19 Dan 4:34 and which can only appertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of Divine attributes. As much of the revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control.

Unto him that loved us. This refers undoubtedly to the Lord Jesus, whose love for men was so strong that nothing more was necessary to characterize him than to speak of him as the one "who loved us." It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connexion with that which precedes. In Rev 1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him, (Rev 1:1) because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this book.

And washed us from our sins in his own blood. He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the reverse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he "had washed us from our sins in his blood?" How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare 1Jn 1:7, Heb 9:14. The specific idea of washing, however--representing that blood as washing sin away-- is one which does not elsewhere occur. It is evidently used in the sense of cleansing or purifying, as we do this by washing, and, as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.

(a) "witness" Jn 8:14 (b) "first-begotten" Col 1:18 (c) "loved" Jn 13:1 (d) "washed" Heb 9:14 Verse 6. And hath made us kings and priests unto God. In 1Pet 2:9 the same idea is expressed by saying of Christians that they are "a royal priesthood." 1Pet 2:9. The quotation in both places is from Ex 19:6: "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity, and are invested with the office, implied in these words. The word kings, as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word priests refers to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship. 1Pet 2:5.

And his Father. Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father.

To him be glory. To the Redeemer; for so the construction (Rev 1:5) demands. The word "glory" here means praise, or honour, implying a wish that all honour should be shown him.

And dominion. This word means literally strength--κρατος; but it here means the strength, power, or authority which is exercised over others, and the expression is equivalent to a wish that he may reign.

(a) "kings" Ex 19:6, 1Pet 2:5-9 (b) "be glory" Heb 13:21 Verse 7. Behold, he cometh with clouds. That is, the Lord Jesus when he returns will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. Mt 24:30. Compare Mt 26:64, Mk 13:26 Mk 14:62, Acts 1:9,11. Clouds are appropriate symbols of majesty, and God is often represented as appearing in that manner. See Ex 19:18 Ps 18:11, Isa 19:1. So, among the heathen, it was common to represent their divinities as appearing clothed with a cloud: tandem venias, precamur,

Nube candentes humeros amictus

Augur Apollo."

The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory of that being from whom John received his revelations. His rank, his character, his glory were such as to demand respect; all should reverence him, and all should feel that his communications about the future were important to them, for they must soon appear before him.

And every eye shall see him. He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Every one, therefore, has an interest in what he says; every one has this in certain prospect, that he shall see the Son of God coming as a Judge.

And they also which pierced him. When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zech 12:10: "They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctions visiting then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him, and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime, and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indifferent to it, for all will see him. His friends will hail his advent, (compare Rev 22:20) but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude.

And all kindreds of the earth. Gr., "All the tribes--φυλαι--of the earth." This language is the same which the Saviour uses in Mt 24:30. Mt 24:30. The word tribes is that which is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the holy land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connexion requires that it should be understood in this sense here, since it is said that "every eve shall see him;" that is, all that dwell on the face of the earth.

Shall wail because of him. On account of him; on account of their treatment of him. The word rendered wail--κοπτω--means properly to beat, to cut; then to beat or cut one's self in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this,

(a) because it will be an event which will call the sins of men to remembrance, and

(b) because they will be overwhelmed with the apprehension of the wrath to come. Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that men feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely men would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favours on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that men should be alarmed at the coming of the Saviour unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation--as the approach of death now often does. Men believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race.

Even so, Amen--ναιαμην. "A double expression of so be it, assuredly, certainly, one in Greek and the other in Hebrew."--Professor Stuart. Compare Rom 8:16, "Abba, Father"-- αββαοπατηρ. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong affirmation that it will be so. In some passages, however, the word (ναι) expresses assent to what is said, implying approbation of it as true, or as desirable. Mt 11:26, "Even so, Father: for so it seemed good in thy sight." Lk 10:21. So in Rev 16:7, "Even so, (ναι) Lord God Almighty." So in Rev 22:20, "Even so, (ναι) come, Lord Jesus." The word Amen here seems to determine the meaning of the phrase, and to make it the affirmation of a certainty, rather than the expression of a wish.

(c) "clouds" Dan 7:13, Mt 26:64 (d) "they Zech 12:10 (e) "wail" Mt 24:30 (f) "even so" Rev 22:20 Verse 8. I am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev 22:13, when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in Rev 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish Rabbins, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from to "--from Aleph to Tav. "Abraham kept the whole law from to ." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa 41:4, "I the Lord, the first, and with the last;'-- Isa 44:6, "I am the first, and I am the last; and beside me there is no God;"--Isa 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for

(a) it is he who is spoken of in the verses preceding, and

(b) there can be no doubt that the same language is applied to him in Rev 1:11. As there is, however, a difference of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of "Lord," κυριος, read "God," θεος; and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, "which is, and was, and is to come," is that which would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See Rev 1:4. The object for which this passage referring to the "first and the last--to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute.

Saith the Lord. Or, saith God, according to what is now regarded as the correct reading.

Which is, and which was, etc. Rev 1:4.

The Almighty. An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book.

(g) "I am" Isa 12:4 (h) "Almighty" Isa 9:6 Verse 9. I John, who also am your brother. Your Christian brother; who am a fellow-Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and he here commences a description of the Circumstances under which the vision appeared to him. He was in a lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of man himself in glorious form in the midst of seven golden lamps, and fell at his feet as dead.

And companion in tribulation. Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this, that some form of persecution was then raging in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty.

And in the kingdom and patience of Jesus Christ. The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow partners in the kingdom of the Redeemer--that is, they shared the honour and the privileges pertaining to that kingdom; and that they were fellow-partners in the patience of Jesus Christ--that is, in enduring with patience whatever might follow from their being his friends and followers. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour.

Was in the isle that is called Patmos. Patmos is one of the cluster of islands in the Aegean Sea, anciently called the Sporades. It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers, Plin. His. Nat. 4, 23; Strabo, 10, 488. It is now called Patino, or Patmosa. It is some six or eight miles in length, and not more than a mile in breadth, being about fifteen miles in circumference. It has neither trees nor rivers; nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by high mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island. Though Patmos is deficient in trees, it abounds in flowery plants and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best favoured in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants, and for a supply of their own vessels, and others which often put into their good harbour for provisions. The inhabitants now do not exceed four or five thousand, many of whom are emigrants from the neighbouring continent. About half-way up the mountain, there is shown a natural grotto in a rock, where John is said to have seen his visions, and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught; and on the top of the hill, and in the centre of the island, is a monastery, which from its situation has a very majestic appearance. --Kitto's Cyclopaedia of Biblical Literature. It is commonly supposed that John was banished to this island by Domitian, about A.D. 94. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment, and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing in ancient times to banish men from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favour of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, in loc. For the word of God. On account of the word of God; that is, for holding and preaching the gospel. Rev 1:2. It cannot mean that he was sent there with a view to his preaching the word of God; for it is inconceivable that he should have been sent from Ephesus to preach in such a little, lonely, desolate place, where indeed there is no evidence that there were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this revelation, for it is clear that the revelation could have been made elsewhere, and such a place afforded no peculiar advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution as a punishment for preaching the gospel.

And for the testimony of Jesus Christ. Rev 1:2, He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ. Verse 10. I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word Spirit may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favoured in a large measure with the influences of the Holy Spirit--the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day. The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration, compare Eze 1:1, 8:3 Eze 40:2, Jer 24:1 and which was often accompanied with an entire prostration of bodily strength, compare Nu 24:4, Eze 1:28, Dan 10:8-10 1Sam 19:24, Rev 1:17 but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstacy, (compare Acts 10:10, 11:5, 22:17) but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion: an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honouring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul.

On the Lord's day. The word here rendered Lord's--κυριακη-- occurs only in this place and in 1Cor 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it might mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honour of him. It is clear

(1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.

(2.) That it was a day which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him.

(3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for

(a) that is the natural meaning of the word Lord as used in the New Testament, (compare Barnes on "Ac 1:24") and

(b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later fathers make a marked distinction between the Sabbath and the Lord's day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. So Theodoret, (Fab. Haeret. ii. 1,) speaking of the Ebionites, says, "They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do."--Professor Stuart. The strong probability is, that the name was given to this day in honour of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves

(1) that that day was thus early distinguished in some peculiar manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;

(2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed in some way to commemorate what he had done; and

(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honour of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement,

(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honour the Sabbath. We Should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, by a serious and devout manner, by abstinence from labour, and by a resting from travel, that we devoutly regard this day as set apart for God.

(b) We may expect, in such circumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met "the beloved disciple," and we may trust it will be so with us. For on such a desert island; in a lonely forest; on the deep, or amid strangers in a foreign land, he can as easily meet us as in the sanctuary where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man--at home or abroad; among friends or strangers; enjoying the privileges of the sanctuary, or deprived of those privileges--ever kept the Christian Sabbath in a devout manner without profit to his own soul; and when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the Redeemer as John was favoured with there?

And heard behind me a great voice. A loud voice. This was of course sudden, and took him by surprise.

As of a trumpet. Loud as a trumpet. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet-- shophar--means bright and clear, and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together, Ex 19:13, Nu 10:10, Jud 7:18, 1Sam 13:3, 2Sam 15:10.

(a) "Spirit" 2Cor 12:2 (b) "Lord's" Jn 20:26, Acts 20:7, 1Cor 16:2 Verse 11. Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them.

I am Alpha and Omega. Rev 1:8.

The first and the last. An explanation of the terms Alpha and Omega. Rev 1:8.

And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.

Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. John Bunyan in Bedford jail found materials for writing the Pilgrim's Progress; and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word book here--βιβλιον--would more properly mean a roll or scroll, that being the form in which books were anciently made. Lk 4:17.

And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to them; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial, and to transmit it to future times for the welfare of the church at large.

Unto Ephesus. Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see Barnes Notes on the epistles addressed to them in chapters 2-3.

(a) "Ephesus" Rev 2:1 (b) "Smyrna" Rev 2:8 (c) "Pergamos" Rev 2:12 (d) "Thyatira" Rev 2:18 (e) "Sardis" Rev 3:1 (f) "Philadelphia" Rev 3:7 (g) "Laodicea" Rev 3:14 Verse 12. And I turned to see the voice that spake with me. He naturally turned round to see who it was that spake to him in this solitary and desolate place, where he thought himself to be alone. To see the voice here means to see the person who spake.

And being turned, I saw seven golden candlesticks. These were the first things that met his eye. This must have been in vision, of course; and the meaning is, that there seemed to be there seven such lamps or candelabras. The word rendered candlesticks --λυχνια--means properly a light-stand; lamp-stand;--something to bear up a light. It would be applied to anything that was used for this purpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps were more commonly used at that time than candles, and it is rather to be supposed that these were designed to be lamp-bearers, or lamp-sustainers, than candlesticks. They were seven in number; not one branching into seven, but seven standing apart, and so far from each other that he who appeared to John could stand among them. The lamp-bearers evidently sustained each a light, and these gave a peculiar brilliancy to the scene. It is not improbable that, as they were designed to represent the seven churches of Asia, they were arranged in an order resembling these churches. The scene is not laid in the temple, as many suppose, for there is nothing that resembles the arrangements in the temple except the mere fact of the lights. The scene as yet is in Patmos, and there is no evidence that John did not regard himself as there, or that he fancied for a moment that he was translated to the temple in Jerusalem. There can be no doubt as to the design of this representation, for it is expressly declared (Rev 1:20) that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as an emblem of true religion; Christians are represented as "the light of the world," (Mt 5:14) compare (Php 2:15, Jn 8:12) and a Christian church may be represented as a light standing in the midst of surrounding darkness.

(h) "seven" Ex 25:37 Verse 13. And in the midst of the seven candlesticks. Standing among them, so as to be encircled within them. This shows that the representation could not have been like that of the vision of Zechariah, (Zech 4:2) where the prophet sees "a candlestick all of gold with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lamp-bearer with seven lamps or branches, but there were seven lamp-bearers so arranged that one in the likeness of the Son of man could stand in the midst of them.

One like unto the Son of man. This was evidently the Lord Jesus Christ himself, elsewhere so often called "the Son of man." That it was the Saviour himself is apparent from Rev 1:18. The expression rendered "like unto the Son of man," should have been "like unto a son of man;" that is, like a man--a human being, or in a human form. The reasons for so interpreting it are

(a) that the Greek is without the article; and

(b) that, as it is rendered in our version, it seems to make the writer say that he was like himself--since the expression "the Son of man" is in the New Testament but another name for the Lord Jesus. The phrase is often applied to him in the New Testament, and always, except in three instances, (Acts 7:56, Rev 1:13, 14:14) by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. Mt 8:20. In the use of this phrase in the New Testament, there is probably an allusion to Dan 7:13. The idea would seem to be, that he whom he saw resembled "the Son of man"--the Lord Jesus as he had seen him in the days of his flesh--though it would appear that he did not know that it was he until he was informed of it, Rev 1:18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognise him as the same.

Clothed with a garment down to the foot. A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Compare Barnes Notes on Isa 6:1.

And girt about the paps. About the breast. It was common, and is still in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or "the loins;" but it would seem also that it was sometimes worn around the breast. Mt 5:38-41.

With a golden girdle. Either wholly made of gold, or more probably richly ornamented with gold. This would naturally suggest the idea of one of rank--probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and sceptre here, and perhaps the leading idea is that of one of exalted rank; of unusual dignity; of one fitted to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See Rev 19:12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.

(i) "one like" Eze 1:26-28, Dan 7:9,13, 10:5,6 Verse 14. His head and his hairs were white like wool, as white as snow. Exceedingly or perfectly white--the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow--the purest white of which the mind conceives. The comparison with wool and snow to denote anything peculiarly white is not uncommon. See Isa 1:18. Professor Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and rigour, but that it means radiant, bright, resplendent--similar to what occurred on the transfiguration of the Saviour, Mt 17:2. But to this it may be replied

(a) that this would not accord well with that with which his hair is compared--snow and wool, particularly the latter.

(b) The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus in the vision that appeared to Daniel, (Dan 7:9) it is said of him who is there called the "Ancient of Days," that his "garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a Divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah, (Isa 6:1) to Daniel, (Dan 7:9) or to Moses and Aaron, Nadab and Abihu in the mount, Ex 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory.

And his eyes were as a flame of fire. Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Dan 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were "as lamps of fire." Numerous instances of this comparison from the Greek and Latin classics may be seen in Wetstein, in loc.

(k) "eyes" Rev 2:18, 19:12 Verse 15. And his feet like unto fine brass. Compare Dan 10:6, "And his arms and his feet like in colour to polished brass." See also Eze 1:7, "And they" [the feet of the living creatures] "sparkled like the colour of burnished brass." The word here used--χαλκολιβανω-- occurs in the New Testament only here and in Rev 2:18. It is not found in the Septuagint. The word properly means white brass, (probably compounded of χαλκος, brass, and λιβανος, whiteness, from the to be white.) Others regard it as from χαλκος, brass, and λιπαρον, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The colour varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass--perhaps the same as the ηλεκτρον--the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lex., and Wetstein, in loc. The kind of metal here referred to, however, would seem to be some compound of brass--of a whitish and brilliant colour. The exact proportion of the ingredients in the metal here referred to cannot now be determined.

As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Any one who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented.

And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory." So Rev 14:2, 19:6. Compare Eze 1:24 Dan 10:6.

(a) "feet" Eze 1:7 (b) "voice" Eze 43:2 (c) "sharp" Isa 49:2, Heb 4:12 (d) "sun" Rev 10:1, Acts 26:13 Verse 16. And he had in his right hand seven stars. Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers, (Rev 1:13) they were so arranged as to represent the relative position of the seven churches.

And out of his mouth went a sharp two-edged sword. On the form of the ancient two-edged sword, Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here-that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2 it is said of the same personage, "And he hath made my mouth like a sharp sword." Isa 49:2. So in Heb 4:12, "The word of God is quick and powerful, sharper than any two-edged sword," etc. So it is said of Pericles by Aristophanes-- "His powerful speech

Pierced the hearer's soul, and left behind

Deep in his bosom its keen point infixt."

A similar figure often occurs in Arabic poetry. "As arrows his words enter into the heart." See Gesenius, Comm. zu Isaiah 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not, perhaps, necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this--either of a sword or of the breath proceeding from his mouth appearing to take this form, as Professor Stuart supposes. It may be wholly a figurative representation, as Henrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.

And his countenance. His face. There had been before particular descriptions of some parts of his face--as of his eyes--but this is a representation of his whole aspect; of the general splendour and brightness of his countenance.

Was as the sun shineth in his strength. In his full splendour when unobscured by clouds; where his rays are in no way intercepted. Compare Jud 5:31: "But let them that love him [the Lord] be as the sun when he goeth forth in his might." 2Sam 23:4, "And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds." Ps 19:5, "Which [the sun] is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendour of the sun.--This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed. The representation is not that of the Redeemer as he rose from the dead--a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration--where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven--for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest --for all the peculiar habiliments of a Jewish priest are wanting in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel--that which was a suitable manifestation of a Divine being--of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge men we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead. Verse 17. And when I saw him, I fell at his feet as dead. As if I were dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a Divine being; but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognise any of the familiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the effect would have been quite as overpowering as is here described. But the subsequent revelations of this Divine personage would rather seem to imply that John did not at once recognise him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Dan 8:18, "Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright." Dan 8:27, "And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business." Compare Ex 33:20, Isa 6:5, Eze 1:28, 43:3, Dan 10:7-9,17.

And he laid his right hand upon me. For the purpose of raising him up. Compare Dan 8:18, "He touched me, and set me upright." We usually stretch out the right hand to raise up one who is fallen.

Saying unto me, Fear not. Compare Mt 14:27, "It is I; be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John should not be afraid. Why that was a reason, he immediately adds--that he was the first and the last; that though he had been dead he was now alive, and would continue ever to live, and that he had the keys of hell and of death. It is evident that John was overpowered with that awful emotion which the human mind must feel at the evidence of the presence of God. Thus men feel when God seems to come near them by the impressive symbols of his majesty--as in the thunder, the earthquake, and the tempest. Compare Heb 12:21, Lk 9:34. Yet, amidst the most awful manifestations of Divine power, the simple assurance that our Redeemer is near us is enough to allay our fears, and diffuse calmness through the soul.

I am the first and the last. Rev 1:8. This is stated to be one of the reasons why he should not fear--that he was eternal: "I always live--have lived through all the past, and will live through all which is to come--and therefore I can accomplish all my promises, and execute all my purposes." Verse 18. I am he that liveth, and was dead. I was indeed once dead, but now I live, and shall continue to live for ever. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this apply. He had been put to death; but he had risen from the grave. This also is given as a reason why John should not fear; and nothing would allay his fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the flesh, and whom, though now long absent, he had faithfully served, and for whose cause he was now in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb.

Behold, I am alive for evermore. I am to live for ever. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfil all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne.

Amen. A word here of strong affirmation--as if he had said, it is truly, or certainly so. Rev 1:7. This expression is one that the Saviour often used when he wished to give emphasis, or to express anything strongly. Compare Jn 3:3, 5:25.

And have the keys of hell and of death. The word rendered hell-- αδης, hades--refers properly to the under world; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which prevailed among the ancients on this subject, Lk 16:23, Job 10:21, Job 10:22. To hold the key of this, was to hold the power over the invisible world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power, (compare Jn 10:18) thus showing that the dominion over this dark world was entrusted to him.

And of death. A personification. Death reigns in that world. But to his wide-extended realms the Saviour holds the key, and can have access to his empire when he pleases, releasing all whom he chooses, and confining there still such as he shall please. It is probably in part from such hints as these that Milton drew his sublime description of the gates of hell in the Paradise Lost. As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king that reigns there can do to us, for his power extends not beyond the permission of the Saviour, and in his own time that Saviour will call us forth to life to die no more.

(a) "liveth" Rom 6:9 (b) "keys" Rev 20:1,2, Ps 68:20 (c) "seven stars" Rev 1:16 (d) "candlesticks" Mt 5:15,16