Lit. I have taken my station. The imagery here employed is that of the Saviour as going round among the dwellings of the Laodicean churches, and paying a visit to each, and holding friendly intercourse with the inmates.—Κρούω for κόπτω ; sometimes so in the Attic Greek, but not very common; see Lob. ad Phryn. p. 177.

Εάν τις ἀκούσῃ τῆς φωνῆς μου refers to a custom of the person who knocked, to speak and let it be known by his voice who he was; comp. Acts 12: 13, 14. Cant. 5: 2.-4ɛπvýów, sup. Supper was the social and the principal meal of the ancients; comp. Gen. 19: 1-3. 18: 1—8. Here the addition of xui avròs per' ¿uov shows, that the Redeemer would treat the penitent and obedient members of this backslidden church with the greatest condescension and kindness. The whole is an image or symbol of a feast (so to speak) in the future world. Comp. Luke 14: 15. 22: 16-18. Mark 14: 25. Rev. 19: 9. Matt. 22: 2, 3. See a kindred idea, but in a more intensive form, in Rev. 3: 21.

(21) He that conquereth-to him will I give to sit with me on my throne, even as I overcame, and am seated with my Father on his throne.

In 2: 7 we have rõ vizārzi ... avro, but here ó vizor, i. e. the Nom. absolute. Cases of the like nature in the O. Testament Scriptures are numerous. They are not unfrequent in the New; see on v. 5 above. -As to the language and sentiment, see under 1: 6, where nearly all the cases of this nature are adduced and presented to the view of the reader. To be seated on the Redeemer's throne, is to reign with him, συμβασιλεῦσαι μετ' αὐτοῦ; an idea, as may be seen by consulting the commentary on chap. 1: 6, which is frequent in the O. Testament and in the New. To say the least, it presents to our view a most vivid and striking image of the future exaltation and glory of the saints. The enthronization of the Redeemer here spoken of, is that which was awarded to him on account of his having achieved the mediatorial work. In our nature he then became enthroned and exalted; Phil. 2: 5—11. Heb. 1: 3. 8: 1. The like to this, i. e. so far as our nature and condition render us capable of being elevated and glorified, will be granted to all who prove to be final victors in the contest with the world, the flesh, and the devil.

General Remarks on the Seven Epistles.

At the close of the preceding particular examination of these Epistles, it may be not inapposite to make a few suggestions in the way of recapitulation or summary criticism.

Nothing can be plainer, than that they are the result of a specific design and plan of execution. The manner in which they all commence

and close; the triplicity of their contents (see Vol. I. § 7. p. 132); the intimate connection which they have with the vision which precedes them, and with the visions that follow (see § 25. p. 434), thus demonstrating the unity of the whole book; the fact that they are all so nearly of the same length, which shows a special regard on the part of the writer to a regular plan and to the nature of the book in which they were to appear-all these things are obvious to the attentive reader. It is quite plain, too, that all of these epistles exhibit incontestible marks of having been written at a time when the churches addressed were in a state of persecution and of peril, (see § 13. p. 222 seq.). Hence the appositeness of the succeeding parts of the book to such a state of things. As to the matter of the epistles, it has been taxed with an unusual degree of severity. It is clear, indeed, that no part of the N. Testament exhibits higher demands of holiness and faith than this. The standard of Christian morals and fidelity is exceedingly elevated and unbending. But is it not equally clear, that a spirit of tender regard to the weaknesses of human nature is manifested throughout? The speaker, or writer, is much more prone to commend and encourage, than to censure or reprove. Where he finds occasion to do both, his commendations occupy the first place; see Rev. 2: 2 seq. 2: 13 seq. 2: 19 seq. 3: 8 seq. Never does he forget to hold out the prospect of glorious reward to the faithful and obedient, and thus he encourages those who were ready to waver. His rebukes are indeed awful; but let it be remembered that the heresy of Balaam, which infected (as it would seem) three of the churches (2: 6, 14, 20), deserved stern rebuke. So did the stupid and listless state of the church at Laodicea, specially at such a time as that. In a word, the whole shape of the composition demonstrates that the mind which dictated it was in a high and intense state of feeling. This portion of the work belongs to a book, the body of which is confessedly poetical, and does itself naturally partake, in a high degree, of the nature of such a book.

I cannot help feeling, that when all these considerations are taken into view, that a comparison of these epistles with the calm and hortatory epistles of John, written on another and different occasion, and in later life, should be made with all due allowances for the respective circumstances of each. Conclusions have been drawn from such a comparison, adverse to the apostolic origin of the apocalyptic epistles. But when all the circumstances of the two cases so diverse are well weighed, is not the conclusion broader than the premises will support?

It lies on the very face of these epistles, that a great variety of character and circumstances, in many respects, is brought to view. The natural consequence is, a rich harvest of practical instruction to the churches of every age. Well may we say, with Paul on another occa

sion: "These things happened unto them for ensamples; and they are written for our admonition, on whom the ends of the world have come."

The question has been raised and agitated, whether John sent a copy of his work to each of the churches addressed. Some have supposed not only that this was the case, but that the epistolary part was omitted in each case, with the exception of that epistle which belonged to each particular church addressed. But the manner in which these epistles are all connected with preceding and following parts of the book and with each other, seems to forbid this supposition. As to the number of copies which John wrote out for the churches, we have no means of deciding; nor is it of any moment. The work is evidently encyclical, in its very nature; and a copy sent to the church at Ephesus, would beyond all doubt ensure the circulation of the book. It is quite possible, perhaps even probable, that John occupied some of the lonely hours of his exile, in writing out several copies.

PRINCIPAL VISIONS OF THE APOCALYPSE: IV. 1-XXII. 5.

General Remarks.

We come now to the PRINCIPAL VISIONS, which occupy nearly all of the remaining part of the book, in which the future prospects of the Christian church are disclosed, and its prosperity and the overthrow of its enemies developed. Plain is it, at first view, that a disclosure like this would serve to cheer and animate the persecuted and desponding churches, and contribute much to their perseverance in the Christian faith. Equally plain is it also, that the same disclosures are adapted to accomplish a similar end, in every age of the church until her last and final triumph. No book, it may well be said, is better adapted to be a Vade Mecum for the heralds of the cross, in foreign and heathen lands and amidst trials and discouragements, than the book before us.

I have named the subsequent part of this work the principal Visions, in the way of distinction from the vision in the first three chapters or introductory part. I do not, like Ewald, De Wette, and others, regard the second part of the book as constituting but one continuous vision, merely distinguished by some shifting of the scenes. We may easily see, in fact, that the scene is very much changed, (comp. as examples, 4: 1, 2 and 12: 18; also 14: 1 with 15: 1; and these with 17: 3. 18: 1); so that we must at all events assume, that there were a number of distinct and different, although subordinate, visions. Sometimes the transition from one to the other is noted, as in 4: 1. 7: 1. 18: 1. 19: 1, by μerd raŭra; sometimes the transition is made by the indication of a new station or sphere of vision, as in 12: 18. 17: 3; and again by the mere conjunctive yet transitive particle naí (which is used like the in of the Hebrews), with the concurrent circumstances which are related, as in 10: 1. 12: 1. 14: 1. 15: 1. 20: 11. There is, undoubtedly, a general unity of design, viz. the triumph and final glory of the church, and the disappointment, defeat, and punishment of all its enemies. But

the subordinate parts of this are distinctly marked by the nature of the contents of the book, if not by the artificial divisions of the writer. It seems to lie upon the face of the work, that there are three great catastrophes in it (see § 7 of Vol. I.), to which all of the subordinate and intermediate parts are to be referred; and that the whole is crowned by a view of the complete accomplishment of all that was intended in bringing about these catastrophes, and which had been promised to the faithful servants of God. The first part, if we comprehend the general introduction to the principal visions, extends from chap. 4: 1 to the end of chap. xi. The second part from chap. 12: 1 to the end of chap. xix. The third part is contained in chap. 20: 1-10; to which is appended the final results and the future glory of the church, 20: 11-21: 5. These catastrophes are distinctly marked by their diverse matter, and by the termination of each with the overthrow of persecuting and formidable adversaries. As to the Exodium as we may name it, chap. 20: 11-22: 5, it exhibits the crowning part of the whole-the realization of all that had been predicted and promised—so that here the general unity of the piece shines forth conspicuously. The close of the book, 22: 6 seq., is merely matter pertaining to John and his relation to his readers-the valedictory of one, who had been long and earnestly addressing them on topics of a most interesting nature. For a full account of the economy of the book, see Vol. I. § 10.

CHAPTER IV.

Theophany, or Exordium to the principal Visions.

The Apocalyptist has, in respect to his exordium or introduction to the principal Visions, followed the example of Isaiah and Ezekiel. The theophanies in Is. VI, where the prophet is consecrated to his office or inaugurated as a seer, and in Ezek. I, bear so strong a resemblance to the one before us, that it is impossible to mistake the similitude. As to the leading elements, however, in the theophany recorded by John, they are not mere imitations. The manner of them is such as to show that the writer thought for himself, although the elements of thought, or rather of costume, were drawn from the ancient Scriptures. Their contents had in fact become a prominent part of the very elements of his own thoughts. Yet, while all this is plain and undeniable, it would be difficult to show that he has in any case merely copied them, or directly intended to produce nothing more than a mere imitation.

In regard to the object of the theophany before us it seems proper to remark, that the scene is deeply impressive, and is well adapted to produce a reverent and solemn attention in the mind of the reader. Such is certainly the effect upon the mind of any one, who reads Is. VI. and Ezek. 1. in an intelligent manner. There is also a manifest propriety in the theophany, as it has respect to the preparation of John's mind for his important work. A vision of God, in his awful and glorious majesty, must silence every unholy or forbidden desire, and every light or wandering imagination, and fix the attention with the deepest interest on the things disclosed in the sequel. Such a preparation, then, is evidently congruous with the nature of the case and the object to be accomplished.

It is altogether a subordinate question, whether anything strictly ocular, in this case, was exhibited. It seems more probable, that being ¿v πvɛúμatı, whatever was seen was seen with the eye of the mind, i. e. in prophetic ecstasy. If Paul could not tell whether he was in or out of the body, in a similar case (2 Cor. 12:

2), it does not seem altogether congruous to assume mere literal and ocular vision in these cases. The scenes are too high and holy and spiritual to be witness. ed with the mere fleshly eye. The spirit only seems capable of beholding them, in their true attitudes.

There is another view of this case, however, which seems to be adopted by most of the recent German writers on the Apocalypse. This is, that the whole representation is simply the production of the author's imagination; and they compare this with the factitious visions, which poets, and some other writers of fancy, so often introduce into their compositions.

If now we should say, that the substance of chap. IV. may be comprehended in the following statement, viz., that the mind of the Apocalyptist was deeply impressed with a pervading sense of God's power and glory; that by being brought into such a state it was prepared for the prophetic disclosures which follow; and that the writer has merely undertaken to designate these simple truths, by the employment of symbols and of figurative poetic language; this would not, perhaps, detract much from the essential meaning of the communications in the Apocalypse. Assuming merely this, we might say that the imagination and fancy of the writer were in active and vigorous exercise, when selecting and employing the imagery contained in chap. IV. The appeal might even be made to Ps. xviii. and Is. xiv. for striking examples of a similar method of composition, where the costume appears to be supplied by the imagination of the writer. To my own mind, however, the whole matter in the present case, notwithstanding the different view of it just suggested, appears in a different light. In chap. 4: 2 the writer says: εὐθέως ἐγενόμην ἐν πνεύματι, and then goes on to relate his ecstatic vision. Guided by this, I cannot doubt that we are to regard the sequel, as intended by the writer to be considered as having passed before the eye of his mind, while rapt into prophetic vision. Why should not the writer, in the present case, be considered as his own best interpreter? I know there are those who disdain the idea of inspiration; but I do not and cannot think with them.

The substance of this introductory vision may be designated in a few words. Heaven is opened, and God is seen enthroned in radiant splendour. Around his throne are gathered the elders of the church, and the presence-angels. Lightning and thunder, as on Sinai of old, announce the awful presence of the Godhead. Before the throne is a pellucid pavement, like chrystal. The throne is supported by four living creatures, filled with eyes, (in order to denote their watchfulness and perspicacity), and each one has a face symbolic of some leading class of created beings. They are furnished with wings, in order that they may be presented as "swift to do the will of God." These living creatures pay continual homage to the Godhead, whose throne they support. The elders who surround the throne echo their lofty strains, and adore and praise the Maker of heaven and earth.

Such is the theophany of chap. IV.; more expanded than that of Is. VI. but still exhibiting some of its distinctive characteristics; less expanded than that of Ezek. I, but still proffering many traits of resemblance. The author has evidently combined the leading features of both; while the material furnished by them receives its peculiar shape, after all, from his own plastic hand, as we shall see in the sequel. The continued theophany in chap. v. will be separately considered in its appropriate place.