Phili 4:5, 1Th 5:2-6, Heb 10:25, Jam 5:8, 1Pe 4:7, Rev 22:20 | Barnes | STEP | Verse 5. Let your moderation be known unto all men . That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word moderation επιεικες--refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable , and then propriety, gentleness, mildness.--They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for men in view of the expectation that the Lord would soon appear. The Lord is at hand . Is near. ; . This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come" ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God-- on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. Men indulge their passions--are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish. (b) "moderation be known" (c) "Lord is at hand"

Philippians 4:5

Verse 5. Let your moderation be known unto all men. That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word moderation επιεικες--refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness.--They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for men in view of the expectation that the Lord would soon appear.

The Lord is at hand. Is near. Php 3:20; 1Cor 16:22. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come" ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God-- on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. Men indulge their passions--are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.

(b) "moderation be known" 1Cor 9:25 (c) "Lord is at hand" Rev 22:7,20

1 Thessalonians 5:2-6

Verse 2. For yourselves know perfectly. That is, they had been taught this. There could be no doubt in their minds respecting it.

The day of the Lord so cometh. Of the Lord Jesus--for so the word "Lord" in the New Testament commonly means. Acts 1:24. The "day of the Lord" means that day in which he will be manifested, or in which he will be the prominent object in view of the assembled universe.

As a thief in the night. Suddenly and unexpectedly, as a robber breaks into a dwelling. A thief comes without giving any warning, or any indications of his approach. He not only gives none, but he is careful that none shall be given. It is a point with him, that, it possible, the man whose house he is about to rob shall have no means of ascertaining his approach until he comes suddenly upon him. Comp. Mt 24:37; and Mt 24:38-43, Lk 12:39, Lk 12:40. In this way the Lord Jesus will return to judgment; and this proves that all the attempts to determine the day, the year, or the century when he will come, must be fallacious. He intends that his coming to this world shall be sudden and unexpected, "like that of a thief in the night;" that there shall be no such indications of his approach that it shall not be sudden and unexpected; and that no warning of it shall be not the point of the comparison in expressions like this, what is it? Is there anything else in which his coming will resemble that of a thief? And if this be the true point of comparison, how can it be true that men can ascertain when that is to occur? Assuredly, if they can, his coming will not be like that of a thief. Comp. Acts 1:7.

(a) "cometh as a thief" Lk 12:39,40, 2Pet 3:10, Rev 16:15 Verse 3. For when they shall say, Peace and safety. That is, when the wicked shall say this, for the apostle here refers only to those on whom "sudden destruction" will come. Compare Mt 24:36 and following; 2Pet 3:3,4. It is clear from this,

(1.) that when the Lord Jesus shall come, the world will not all be converted. There will be some to be "destroyed." How large this proportion will be, it is impossible now to ascertain. This supposition, however, is not inconsistent with the belief that there will be a general prevalence of the gospel before that period.

(2.) The impenitent and wicked world will be sunk in carnal security when he comes. They will regard themselves as safe. They will see no danger. They will give no heed to warning. They will be unprepared for his advent. So it has always been. It seems to be an universal truth in regard to all the visitations of God to wicked men for punishment, that he comes upon them at a time when they are not expecting him, and that they have no faith in the predictions of his advent. So it was in the time of the flood; in the destruction of Sodom, Gomorrah, and Jerusalem; in the overthrow of Babylon; so it is when the sinner dies, and so it will be when the Lord Jesus shall return to judge the world. One of the most remarkable facts about the history of man is, that he takes no warning from his Maker: he never changes his plans, or feels any emotion, because his Creator "thunders damnation along his path," and threatens to destroy him in hell.

Sudden destruction. Destruction that was unforeseen (αιφνιδιος) or unexpected. The word here rendered sudden, occurs nowhere else in the New Testament, except in Lk 21:34, "Lest that day come upon you unawares." The word rendered destruction ολεθρος --occurs in the New Testament only here and in 1Cor 5:5; 2Thes 1:9; 1Timm 6:9, in all of which places it is correctly translated destruction. The word destruction is familiar to us. It means, properly, demolition; pulling down; the annihilation of the form of any thing, or that form of parts which constitutes it what it is; as the destruction of grass by eating; of a forest by cutting down the trees; of life by murder; of the soul by consigning it to misery. It does not necessarily mean annihilation--for a house or city is not annihilated which is pulled down or burned; a forest is not annihilated which is cut down; and a man is not annihilated whose character and happiness are destroyed. In regard to the destruction here referred to, we may remark,

(1.) it will be after the return of the Lord Jesus to judgment; and hence it is not true that the wicked experience all the punishment which they ever will in the present life;

(2.) that it seems fairly implied that the destruction which they will then suffer will not be annihilation, but will be connected with conscious existence; and

(3.) that they will then be cut off from life, and hope, and salvation. How can the solemn affirmation that they will be "destroyed suddenly," be consistent with the belief that all men will be saved? Is it the same thing to be destroyed and to be saved? Does the Lord Jesus, when he speaks of the salvation of his people, say that he comes to destroy them?

As travail upon a woman with child. This expression is sometimes used to denote great consternation, as in Ps 48:6, Jer 6:24 Mic 4:9,10; great pain, as Isa 53:11, Jer 4:31, Jn 16:21; or the suddenness with which anything occurs, Jer 13:21. It seems here to be used to denote two things: first, that the coming of the Lord to a wicked world will be sudden; and, secondly, that it will be an event of the most distressing and overwhelming nature.

And they shall not escape. That is, the destruction, or punishment. They calculated on impunity, but now the time will have come when none of these refuges will avail them, and no rocks will cover them from the "wrath to come."

(b) "travail" Jer 13:21 Verse 4. But ye, brethren, are not in darkness, that that day should overtake you as a thief. The allusion here is to the manner in which a thief or robber accomplishes his purpose, He comes in the night, when men are asleep. So, says the apostle, the Lord will come to the wicked. They are like those who are asleep when the thief comes upon them. But it is not so with Christians. They are, in relation to the coming of the day of the Lord, as men are who are awake when the robber comes. They could see his approach, and could prepare for it, so that it would not take them by surprise.

(c) "brethren" Eph 5:8, 1Jn 2:8 Verse 5. Ye are all the children of light. All who are Christians. The phrase "children of light" is a Hebraism, meaning that they were the enlightened children of God.

And the children of the day. Who live as if light always shone round about them. The meaning is, that in reference to the coming of the Lord, they are as men would be in reference to the coming of a thief, if there were no night, and no necessity of slumber. They would always be wakeful and active, and it would be impossible to come upon them by surprise. Christians are always to be wakeful and vigilant; they are so to expect the coming of the Redeemer, that he will not find them off their guard, and will not come upon them by surprise. Verse 6. Therefore let us not sleep as do others. As the wicked world does. Comp. Mt 25:6.

But let us watch. That is, for the coming of the Lord. Let us regard it as an event which is certainly to occur, and which may occur at any moment. Mt 25:13.

And be sober. The word here used (νηφω) is rendered sober in 1Thes 5:6,8, 1Pet 1:13, 5:8; and watch in 2Ti 4:5, 1Pet 4:7. It does not elsewhere occur in the New Testament. It properly means, to be temperate or abstinent, especially in respect to wine. Joseph. Jewish Wars, 5. 5. 7. Xenophon, Cyr.. 7. 5. 20; and then it is used in a more general sense, as meaning to be sober-minded, watchful, circumspect. In this passage, there is an allusion to the fact that persons not only sleep in the night, but that they are frequently drunken in the night also. The idea is, that the Lord Jesus, when he comes, will find the wicked sunk not only in carnal security, but in sinful indulgences; and that those who are Christians ought not only to be awake and to watch as in the daytime, but to be temperate. They ought to be like persons engaged in the sober, honest, and appropriate employments of the day, and not like those who waste their days in sleep, and their nights in revelry. A man who expects soon to see the Son of God coming to judgment, ought to be a sober man. No one would wish to be summoned from a scene of dissipation to his bar. And who would wish to be called there from the ball-room; from the theatre; from the scene of brilliant worldly amusement? The most gay votary of the world; the most accomplished, and flattered, and joyous patron of the ball-room; the most richly-dressed and admired daughter of vanity, would tremble at the thought of being summoned from those brilliant halls, where pleasure is now found, to the judgment-bar. They would wish to have at least a little time that they might prepare for so solemn a scene. But if so, as this event may at any moment occur, why should they not be habitually sober-minded? Why should they not aim to be always in that state of mind which they know would be appropriate to meet him? Especially should Christians live with such vigilance and soberness as to be always prepared to meet the Son of God. What Christian can think it appropriate for him to go up to meet his Saviour from the theatre, the ballroom, or the brilliant worldly party? A Christian ought always so to live, that the coming of the Son of God in the clouds of heaven would not excite the least alarm.

(a) "let us not sleep" Mt 25:5, Rom 13:12,13 (b) "sober" 1Pet 2:8

Hebrews 10:25

Verse 25. Not forsaking the assembling of ourselves together. That is, for purposes of public worship. Some expositors have understood the word here rendered assembling--επισυναγωγην--as meaning the society of Christians, or the church; and they have supposed that the object of the apostle here is, to exhort them not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is that which is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in 2Thes 2:1, where it is rendered gathering together. The verb is used in Mt 23:3 Mt 24:31, Mk 1:33, 13:27, Lk 12:1, 13:34, in all which places it is rendered gathered together. It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is. Why those here referred to neglected public worship is not specified. It may have been from such causes as the following:

(1.) Some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2.) Some may have neglected the duty because they felt no interest in it--as professing Christians now sometimes do.

(3.) It is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4.) Or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates--from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church. Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter men from this duty. With all who bear the Christian name--with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that men should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another. That is, in our assembling together--a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed, there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching. The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact-that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period, when something remarkable was to happen, which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1.) The term used-"day"--will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures. Comp. Ps 37:13, 1Sam 26:10, Jer 30:7, Eze 21:15; Isa 2:12.

(2.) Such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out, see Mt 24. That event was then so near, that the Saviour said that "that generation would not pass" until the prediction had been fulfilled, Mt 24:34.

(3.) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this epistle was directed; and it might be reasonable to suppose that the apostle Paul would refer to it.

(4.) It is not improbable that, at the time of writing this epistle, there were indications that that day was approaching. Those indications were of so marked a character, that when the time approached they could not well be mistaken, (see Mt 24:6-12,24,26), and it is probable that they had already begun to appear.

(5.) There were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation. See 2Thes 2:1-5.

(6.) The expectation that the destruction of Jerusalem was referred to, and was about to occur, was just that which might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize; and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument, then, would be this: The danger against which the apostle desired to guard those to whom he was writing was that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger. It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may Be very near? Who can fail to see himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this, and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that he is drawing near.

(b) "ye see the day" Rom 13:11

James 5:8

Verse 8. Be ye also patient. As the farmer is. In due time, as he expects the return of the rain, so you may anticipate deliverance from your trials. Stablish your hearts. Let your purposes and your faith be firm and unwavering. Do not become weary and fretful; but bear with constancy all that is laid upon you, until the time of your deliverance shall come.

For the coming of the Lord draweth nigh. Compare Rev 22:10,12,20; 1Cor 15:51. It is clear, I think, from this place, that the apostle expected that that which he understood by "the coming of the Lord" was soon to occur; for it was to be that by which they would obtain deliverance from the trials which they then endured. See Jas 5:7. Whether it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his kingdom on the earth, or that they would soon be removed by death, cannot be determined from the mere use of the language. The most natural interpretation of the passage, and one which will accord well with the time when the epistle was written, is, that the predicted time of the destruction of Jerusalem (Matthew 24) was at hand; that there were already indications that that would soon occur; and that there was a prevalent expectation among Christians that that event would be a release from many trials of persecution, and would be followed by the setting up of the Redeemer's kingdom. Perhaps many expected that the judgment would occur at that time, and that the Saviour would set up a personal reign on the earth. But the expectation of others might have been merely--what is indeed all that is necessarily implied in the predictions on the subject--that there would be after that a rapid and extensive spread of the principles of the Christian religion in the world. The destruction of Jerusalem and of the temple would contribute to that by bringing to an end the whole system of Jewish types and sacrifices; by convincing Christians that there was not to be one central rallying-point, thus destroying their lingering prejudices in favour of the Jewish mode of worship; and by scattering them abroad through the world to propagate the new religion. The epistle was written, it is supposed, some ten or twelve years before the destruction of Jerusalem, (Intro., & 3,) and it is not improbable that there were already some indications of that approaching event.

(+) "stablish" or, "Establish" (a) "the coming of the Lord" Rev 22:20

1 Peter 4:7

Verse 7. But the end of an things is at hand. This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below: the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. 2Pet 3:8, seq., for his views on this subject. Rom 13:11, Rom 13:12. The word rendered "is at hand," (ηγγικε,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Mt 21:1, Mk 11:1; Lk 7:12, 15:25, 18:35,40, 19:29,37,41, 24:46, Acts 9:3, 10:9, 21:33; in the latter sense, as referring to time as being near, see Mt 3:2; Mt 4:17, 10:7, 21:34, 26:45, Mk 1:16, Lk 21:20,28, Acts 7:17, Rom 13:12; Heb 10:25, 1Pet 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant--perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.

Be ye therefore sober. Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained 1Timm 3:2.

And watch unto prayer. Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. Mt 26:39,41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things should make us serious and prayerful.

I. The end may be regarded as approaching. This is true

(1.) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men, Mt 24:36, Acts 1:7, among other reasons, in order that we may be always ready, No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security, Mt 24:37-39,42,43, 1Thes 5:2; Lk 21:34.

(2.) It is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.

II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.

(1.) To be serious; for

(a.) the end of all things, regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.

(b.) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.

(c) There are advantages in seriousness of mind. It enables us to take better views of things, Eccl 7:2,3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.

(2.) To be watchful unto prayer.

(a.) Men naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads men to pray if they suppose the end of the world is drawing near. A ship-wreck, or any other sudden danger, leads them to pray, Ps 107:28. So men often pray in sickness who have never prayed in days of health.

(b.) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.

Revelation of John 22:20

Verse 20. He which testifieth these things. The Lord Jesus; for he it was that had, through the instrumentality of the angel, borne this solemn witness to the truth of these things, and this book was to be regarded as his revelation to mankind. Rev 1:1; 22:16. He here speaks of himself, and vouches for the truth and reality of these things by saying that he "testifies" of them, or bears witness to them. Compare Jn 18:37. The fact that Jesus himself vouches for the truth of what is here revealed, shows the propriety of what John had said in the previous verses about adding to it, or taking from it.

Saith, Surely I come quickly. That is, the development of these events will soon begin--though their consummation may extend into far-distant ages, or into eternity. Rev 1:1,3; Rev 22:7, Rev 22:10.

Amen. A word of solemn affirmation or assent. Mt 10:13. Here it is to be regarded as the expression of John, signifying his solemn and cheerful assent to what the Saviour had said, that he would come quickly. It is the utterance of a strong desire that it might be so. He longed for his appearing.

Even so. These, too, are the words of John, and are a response to what the Saviour had just said. In the original, it is a response in the same language which the Saviour had used, and the beauty of the passage is marred by the translation "Even so." The original is, "He which testifieth to these things saith, Yea--ναι--I come quickly. Amen. Yea--ναι--come, Lord Jesus." It is the utterance of desire in the precise language which the Saviour had used--heart responding to heart.

Come, Lord Jesus. That is, as here intended, "Come in the manner and for the objects referred to in this book." The language, however, is expressive of the feeling of piety in a more extended sense, and may be used to denote a desire that the Lord Jesus would come in any and every manner; that he would come to impart to us the tokens of his presence; that he would come to bless his truth and to revive his work in the churches; that he would come to convert sinners, and to build up his people in holiness; that he would come to sustain us in affliction, and to defend us in temptation; that he would come to put a period to idolatry, superstition, and error, and to extend the knowledge of his truth in the world; that he would come to set up his kingdom on the earth, and to rule in the hearts of men; that he would come to receive us to his presence, and to gather his redeemed people into his everlasting kingdom. It was appropriate to the aged John, suffering exile in a lonely island, to pray that the Lord Jesus would speed fly come to take him to himself; and there could have been no more suitable close of this marvellous book than the utterance of such a desire. And it is appropriate for us as we finish its contemplation, disclosing so much of the glories of the heavenly world, and the blessedness of the redeemed in their final state, when we think of the earth, with its sorrows, trials, and cares, to respond to the prayer, and to say, "Come, Lord Jesus, come quickly." For that glorious coming of the Son of God, when he shall gather his redeemed people to himself, may all who read these Notes be finally prepared. Amen.

(a) "Surely" Rev 22:7,12 (b) "Even so" Heb 9:28, Isa 25:9