Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. IIII.
Vers. 1.
AFter this I looked, and behold, a door was opened in heaven: and the first voice which I heard, was as it were of a trumpet talking with me, which said, Come up hither, and I will shew thee things which must be hereafter.
2.
And immediatly I was in the spirit, and behold, a throne was set in heaven, and one sat on the throne.
3.
And he that sat, was to look upon like a jasper, and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
FOlloweth that part of this Book, which is properly Prophetical: for, Iohn now hath a second call to come up, that he may have things which were to be hereafter shown unto him. Before we speak particularly to the words, it will be fit to premit somethings in reference to the Prophetical part which followeth, for our more easie and clear uptaking thereof and proceeding therein.
First, It is to be remembred, that on Chapter 1. vers. 19. we did divide this Book in three sorts of things, to wit, 1. the things that then were. 2. The things which Iohn had seen in his time. 3. The things which were to come thereafter. The first sort of things, have been already spoken unto in the second and third Chapters. That part of the prophesie which followeth, must then contain the other two, to wit, the things which Iohn saw in his time, and which were to follow after that: both these are comprehended under this expression, things which must be hereafter, vers. 1. for, that phrase, is not to be taken strictly, as if all that followeth were prophesies of things and events following the time of Iohns having this Revelation manifested to him; because we will see in the sixth and twelfth Chapters the prophesie beginneth at the rise of the Gospel, and the white horse his beginning to conquer, and the womans travelling under persecution; both which, came some length before this Revelation was written. Therefore they are said to be the things which were to be thereafter: not because there was nothing of these events already come to passe, or begun to be fulfilled, as the former reason cleareth; but because the great part of them were of that nature, and also because the events which Iohn had seen to be fulfilled in their beginnings, were but in perfecting, and so, in some respect, might be said to be to come thereafter also: upon which grounds, the whole Book was called a prophesie, Chapter 1. vers. 3. And so when this Book is divided in two parts, the things which Iohn saw, that is, the things which were in his time, are comprehended under one expression with things that were to come. Again, when it is divided in three sorts of things, as in Chapter 1. vers. 19. things to come, are taken more properly and strictly, as comprehending only such things as were for the time to be fulfilled. And this is the reason why sometimes it is divided in two, sometimes in three parts; yet both to one purpose.
Secondly, The great subject and matter of all that is coming, is comprehended in this word, I will shew thee things which must be hereafter: which is not to be extended to all events that were to fall out to the world, but to chief events that were to fall out in the Church, as concerning her thriving, persecution, &c. and what was to befall the enemies thereof unto the end of the world. Also it is to be observed, according to the former advertisement, that we are not to fix the beginning of these events at the time of Iohn his having this Prophesie revealed to him, but are to begin with the Gospels rise, and the first preaching thereof unto the Gentiles after Christs Ascension, which we conceive is comprehended under that expression, the things which Iohn had seen, Chap. 1.19. as was said.
Thirdly, The Prophetical part of this Book, is ordinarily divided in six visions, or six prophesies: for, when it is divided in seven, the first three Chapters are accounted one. Now whither we call them visions or prophesies, it is not much upon the matter; for, every vision comprehendeth a distinct prophesie, and contrarily; so that it will come to the same thing. When they are accounted seven, they are thus reckoned: The first vision, is in Chapters 1, 2, and 3. The second, is in Chapters 4, 5, and 6. The third, is in Chapters 7, 8, 9, 10, and 11. The fourth vision, is in Chapters 12, 13, 14. The fifth is, in Chapters 15, and 16. The sixth, is in Chapters 17, 18, 19. And the seventh, is in Chapters 20, 21, and 22. to the end of what is Prophetical. But of this division, we will speak more particularly, Chapter 6. Lecture 1.
Fourthly, These visions or prophesies, that are to come, are again to be distinguished in principal prophesies, and such as are explicatory only: we call these principall prophesies of things to come, that are principally and primarily such, that is, which hold forth distinct matter in themselves, not holden forth in any former prophesie of that kind, and so, in respect of the matter contained in them, and time which they relate unto, they differ one from another: of this sort are the Prophesies of the seven seals, Chap. 6. of the seven trumpets, Chap. 8, 9, 10, and 11. and of the seven vials, Chap. 15, and 16. for these have a dependencie one upon another, carrying the Prophesie of the estate of the Church on from Iohn's time unto the end of the world; and yet neither of them do expresse what hath been contained in any of the other. Again, we call these explicatory prophesies, which contain no new matter, nor relate to any other time different from the former Prophesies, but are explicatory of the same things contained in some of these principall Prophesies under other types and expressions: of this sort are, the third vision, Chap. 12, 13, 14. which is explicatory of the first two principall visions of the seals and trumpets; and the two other Visions, that are from Chap. 17. to the close, which are explicatory of the vials, especially of the last three: for, the first of them explaineth the fifth and sixth vials, in the 17, 18, and 19. Chap. The second, is explicatory of the seventh vial, Chap. 20, 21, &c. So that in sum, there are three principall Prophesies set down in one form, to wit, of seven seals, seven trumpets, seven vials: and again, other three that are lesse principal and explicatory, which are expressed by other types, according to the division formerly laid down: of which more may be said when we come to that 6. Chapter, already referred unto.
Fifthly, The form of this Book, as to the manner of Gods revealing these prophesies, would be observed: for, to make things the more clear and plain to Iohn, that which was to come, is represented to him in vision, as already acted; and for this end, Iohn in the Spirit is brought to heaven to behold this comedie, (to call it so) or tragedie: for, it may be called a comedie, in respect of the Godly, whose affairs have a sad beginning, but a joyfull close: but in respect of the wicked, it is a tragedie; for, they have a seeming sweet, and pleasant beginning, but a sad and sorrowfull close. And because the Lord thinketh good to represent these things to Iohn in this manner, there are severall things in the progresse of this prophesie, which are brought in for this very end, as the speaking and acting of severall persons and parties, diverse interludes and songs, &c. which are not so much for bringing forth any distinct matter or prophesie, as to make up that form wherein the Lord thinketh fit to reveal this prophesie: for preventing therefore of excessive and too curious diving to find out mysteries in these things beyond the scope, we would take notice of this advertisement, which we may more particularly consider in these instances.
First, To all these principall prophesies, there are some things preparatory, wherein the Lord setteth forth His Majesty and Glory; thereby to rouze up Iohn and others to carrie the more humbly and reverently in the search of these prophesies: such is this part of the vision, Chap. 4, and 5. which is preparatory to the propheticall part following: for, in them, the Lord, as it were, representeth the place where this great comedie is acted, describeth the actors, and showeth the nature of the things which are to be acted; but these preparations, are not properly prophetical, as the visions themselves, which hold forth the things that are acted, are; yet, the allusion, which may be gathered from such representations in their general strain and scope, is not to be despised.
Secondly, We will find plain words of Doctrine mixed-in with the darkest prophesies, as, blessed are they that die in the Lord, blessed are they that keep their garments clean, &c. In which and such like words, there is a plain doctrinal and comfortable meaning, the Lord thereby sweetning the darker prophesies, and giving His people somewhat to feed on in the search of these, as was once formerly hinted; yet, from the scope of such sentences, and their being inserted in such places, and such like, some light may be gathered for understanding of what is prophetical beside them.
Thirdly, There are some interludes of songs and playings upon Harps, mentioned in severall places, which are not properly prophetical in themselves, but as circumstances in a parable, they are brought to make the intended mould of this Book compleat, and to make a connexion between the parts and prophesies thereof: these indeed are not to be abstracted from, or extended beyond their particular scope respectively; yet are they so wisely expressed by the Lord, that even they may be subservient to the understanding of the matter contained in the principal prophesies to which they belong. Of this same nature we take the representations of diverse parties, as actors in this comedie, to be, as sometimes Angels, sometimes Beasts, sometimes Elders, &c. which, no doubt, is wisely done by the Lord, and wanteth not signification; yet we do think that deep mysteries are not to be drawn from such expressions, except something, in the current and strain of the prophesie, evidence the same to aim at such things, as at least a part of their scope.
Fourthly, We will also find many expressions borrowed from the Old Testament, and from the manner of the Prophets therein, especially from Daniel, Ezekiel, and Zechariah; yet often these expressions are to set forth a different thing from what was principally intended by them under the Old Testament; as by considering the particulars in the progresse, will be clear.
We come now to the preparation to the first prophesie, in the fourth and fifth Chapters: which also in some respect may be called preparatory to all the visions that follow. It hath two parts: the fourth Chapter holdeth out the Majesty of God the Creator, and expresseth His praise, considering Him as such: the fifth Chapter holdeth out the Glory and Majesty of our Lord Jesus Christ the Mediator and Redeemer; this is not to be understood as if the Son were not honoured in the fourth Chapter with the Father, or the Father with the Son in the fifth: for, that cannot be, seing they are One God▪ and the honour that is given in both Chapters is divine. But the works of Creation and Redemption, being the grounds upon which all creatures, especially the Redeemed, are obliged to praise God, and the great evidences of His manifold Glory, Therefore both of them are explicitly spoken to, and the Lord, under both these considerations, taken up; thereby to expresse Him to be the more eminently and singularly glorious: so, when the ground of the praise is given in the 4. Chap. vers. 11. it is, Thou are worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created. Again, in the fifth Chapter, the work of Redemption is mentioned, as we may gather from vers. 9, and 12. yet so, as both are put together in the same thanksgiving, Chap. 5. vers. 13.
In this fourth Chapter, beside some circumstances, making way to the vision, we have these three principall things, 1. A stately description of the Majesty of God, who is described in His own appearance, as sitting upon a Throne, like a Jasper, and a Sardin stone, &c. vers. 3. which doth set forth (to speak so) the posture wherein God appeareth to Iohn, thus stately in Majesty. They are excellent expressions, and yet they come far short of the thing they represent, but they are the furthest that men can win to, to wit, by things known, to expresse, or someway to conceive an unconceivable thing. 2. We have a description of His train and attendants, set out at large from the beginning of the 4. vers. to vers. 8. wherein God is described from all the roiall attendants that wait on Him, and the excellent and stately way He is waited upon. 3. From the midst of the 8. vers. to the end of the Chapter, we have a description of the Glory of God, from the work and exercise that these attendants are about: for, vers. 8. it is said, They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, Which was, and is, and is to come. And the expressions of all the glory they gave Him, are set out in several circumstances, to the end.
The scope is, to set forth to Iohn, and all the Church, the Majesty of God, the giver of this revelation, the Creator of all things, He that guideth all this World, and ruleth His Church; and, at the entry, to put an impression of the Majesty of this God upon Iohn, and upon all that should read and hear these things that follow: for which end, He began with such visions to Ezekiel, Chap. 1. to Isaiah, Chap. 6. and to Iohn, Chap. 1. of …his Book.
To come more particularly to the words; There are in the first and second verses, four circumstances that make way to the vision. 1. After this, that is, after the first vision, spoken of in the first three Chapters: for, though it is like (as Chap. 1. vers. 10.) Iohn had all this revelation revealed to him in one day from the Lord; yet the Lord gave him some breathings between visions, First, things present, and then things to come, being revealed to him; which is one cause why the prophesies and visions of this Book, are distinguished from each other.
The second circumstance observable, is, the Lords giving accesse to Iohn to see what he saw, Behold, a door was opened in heaven: what is meaned by Heaven here, whether the Church Militant, which is often, in this Book, and in Scripture called Heaven, or, whether the third Heaven, spoken of, 2 Cor. 12.2. we shall not insist on it: What Iohn saw, was concerning the Visible Church, and for their behove and advantage: but it is like, the place where Iohn saw these things in vision, was even that which we call Heaven literally, God extraordinarily making way to him, to look in where His Glory was manifested; and it is called here an opening of a door in heaven, and there shewing him things to come concerning His Church, which were afterward to fall out; yet this is now shown unto Iohn in vision, as if it were for the present time acted in a kind of comedie before him. And therefore may either be supposed to be revealed to him in Heaven, or in a trance represented to him, as if it were there. And it agreeth best with the scope, that it be thus understood, to wit, that Heaven should be in this manner opened to Iohn, and things revealed to him there, which he was to reveal to the Church.
The third circumstance, is, the voice which he heard, and what it said, and the first voice which I heard, &c. that is, the former voice which I heard, Chap. 1. vers. 10, 11. The voice of our Lord Jesus Christ, which said there, I am Alpha and Omega, the first and the last; that same voice speaketh again, and reneweth Iohns Commission to come, and see, and write; and the voice biddeth him, come up hither, and he will shew him, &c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God, and earthly-mindednesse is a great hinderance and obstruction; and then he proposeth what things he hath to shew him, Things which must be hereafter. So that in the expli…ation and application of this revelation, we are not to look back to the four Monarchies, but to Christs way with His Church in the dayes of the Gospel, according to the first generall which we premitted.
The fourth circumstance, is, vers. 2. And immediately I was in the Spirit: whereby it is like, there hath been some intervall betwixt the ecstasie he was in, Chap. 1. vers. 10. and this ecstasie of spirit he is now in: and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries: First, He carrieth up his affections, and maketh him Heavenly, and then ravisheth him in the spirit, whereby (as Chap. 1.10.) in an extraordinary way Iohn is, as it were, taken out of himself, put in an ecstasie, impressions of things to come made on his spirit, and palpably and visibly made discernable to him, in a Spirituall way, as if he had seen them with his bodily eyes.
We come now to the vision it self: And in it we have, 1. Gods Throne (to speak so) set forth, 2. Himself sitting on it, 3. A description of His Glory as He sitteth upon it.
1. Behold, a throne was set in Heaven. These are borrowed expressions: for, God needeth not a materiall Throne, neither hath He any such in Heaven; but as among Kings, Thrones are used as seats for Judgement, and for places where they appear in their Royalty; so the same similitude is borrowed here, to set out the Soveraignty of God in Heaven, and in Earth, and in His Church (especially His Gospel-church) which is called His Throne, Ier. 3.17. for in it He hath an absolute Dominion and Government, and is continually exercising and acting that Government as a King on His Throne. It holdeth out, 1. Not only Gods greatnesse and power: But, 2. His absolute Dominion and Soveraignty; And, 3. His actuall exercising of that Power and Soveraignity: which is further holden out, in the second expression, one sate on the throne: the Throne is not empty, but hath one sitting on it, acting and exercising that Power. Such words are frequent in Scripture, Psal. 11.4. The Lords throne is in heaven; his eyes behold, his eye-lids try the children of men. It expresseth what is meant by His Throne, to wit, His absolutenesse and Soveraignity in Government, and His Justice, and severity, being angry with the wicked every day. God in His Glory and Excellency is holden out, as sitting on His Throne, vers. 3. in other sort of robes than ever were seen on the greatest that ever were in the World; He that sat on the throne, was to look upon like a Iasper, and Sardine stone: and there was a rainbow round about the throne, in sight like unto an Emerald: these are expressions, not of His form, (for He is purely spirituall and unconceiveable) but borrowed, to set forth His splendor and Glory; and because that which men usually think most excellent, is gold, and precious stones, these are made use of for this end. There are two stones mentioned for resembling of His Glory; the first is a Iasper, an exceeding precious stone; it was one of these precious stones that was put in Aarons breastplate, Exod. 28.20. and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished, Revel. 22.19. And because one stone is not sufficient, even but to resemble the Glory and splendor of the Majesty of God, there is another added, to wit, the Sardine stone: which is also precious as the former was. These being unknown to us, we shall not insist to describe them: for, the scope is clear, to wit, to point out this, that God is admirably and inconceivably excellent, even so excellent that all the most precious things in earth, being put together, are but poor shadows, and infinitely disproportionable resemblances of that excellency which is in Him.
A second thing whereby this Glory is set forth, is, And there was a rainbow round about the throne, in sight like unto an Emerald. In Ezek. 1. (where the same description is almost in the same termes) there is a Firmament, a Throne, one sitting on it, and a rainbow; as the appearance of the bow that is in the clouds in the day of rain, so was the appearance of the brightnesse round about: the scope in both places, is, to shew the glorious Majesty of God, who, as He hath a Throne attributed to Him improperly, to expresse His Soveraignity, so hath He this as a cloath of State over His Throne, thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth: for, He only hath immortality, and dwelleth in a light that no man can approach unto, whom no eye hath seen, nor can see, 1 Tim. 6.16. Therefore is justly called the only Potentate, vers. 15. all others being but slaves and worms in comparison with Him. And that this bow is compared to an Emerald, is to shew that it was a more glorious thing than that rainbow in the clouds, which is visible to us. This rainbow, Chap. 10. vers. 1. is said to be upon his head; whereby it would seem, that it is something which He doth (as it were) account His Crown and Diadem of Glory: It is like, that respect is here had to that Covenant, which the Lord made with Noah, that the waters should not overflow the earth, whereof this rainbow was given as a signe and seal for the confirmation thereof, Gen. 9.13. and the mentioning of it here, and Chap. 10. is not to relate to that particular promise, that the earth should not be drowned, but is to relate unto the Covenant of Gods Grace through Christ Jesus with His true Church: for, when it is called a bow, in sight like unto an Emerald, it pointeth out an excellency beyond the ordinary rainbows: and so may be thought to relate to a more excellent Covenant. And indeed, considering that this is an eminent piece of the Lords Glory, and, as it were, a Crown, we can apply it to no other thing. In reference to the scope in these places, it doth hold forth, 1. That this glorious God, who is the Creator of all, is a God who hath condescended to Covenant with His People. 2. It holdeth forth, that this gracious condescending of His to enter in Covenant with them, is a main part of His Glory and Majesty, which He accounteth to be as a Crown unto Him. 3. It holdeth forth, that as the Lord doth not reveal His Glory to His People abstractly, but in the way of His Covenant; so, His People cannot winn to the comfortable thoughts of the Majesty of God, nor ought to look on His Glory, but as under that relation. 4. And more particularly, it is added here, to confirm Iohn in this, that though the Church was to meet with many persecutions and trialls at first from heathens, yet should she not be overwhelmed with the same, more than the earth can be overwhelmed again with water: and though after that, Antichrist and enemies within, should trouble her by Errours and Heresies, yet should she also be keeped from being drowned by them; and therefore when the Lord beginneth the consolatory part of the second principall prophesie, and cometh to comfort Iohn against the trialls of Antichrist in the beginning of the 10. Chapter, He doth there again appear with this bow upon His head, to shew, that He is no lesse mindfull of His Covenant with His People, and of their preservation from being overwhelmed by enemies, than He is of that promise which He made to Noah in the place formerly mentioned.
From the scope, Observe, 1. The great necessity and advantage that there is for all that would know God, and the mind of God, to be rightly instructed what God is. It is the first lesson, that all, whether Ministers, or others should learn, to have right thoughts and impressions of the Majesty of God, and a right conviction of that glory that is in Him.
2. As this is requisite to the up-taking of Gods mind in any thing, so it is particularly applicable to this Book: There can be no up-taking of the mind of God in these Mysteries, till we be rightly instructed what God is, and have the impression of His Majesty on our hearts, 1. Because it setteth out His absolutenesse and Government over His Church, whether in the times of bloudy persecution, or of prevailing errours: in all these, God sitteth on His Throne Governing. 2. That the Faith of Gods People may be confirmed, in expecting the performance of the promises to them, and the execution of the Judgement here pronounced on their enemies, notwithstanding of many interveening difficulties; the …ying of Gods absolutenesse and Dominion, maketh for this. 3. The looking on Gods absolutenesse, is necessary at the entry to this part of this Book, to stay our curiosity, and the needlesse vain searching that curious spirits may decline to, and so go a whoring from the scope, and turn aside to vain jangling, whereby they obscure rather than clear the meaning. We close this, wishing for this impression in our medling with any part of Gods Word, and especially in medling with this prophesie.
Obser. 3. Where God is rightly seen, He will be seen exceeding stately and Glorious: O so wonderfull▪ whom nothing can resemble, whom no tongue can expresse, nor eye behold, nor heart conceive▪ what were it to imagine thousands of mountains of the most precious stones imaginable, and thousands of Suns shining in their brightnesse? these are inconceiveably short of God, and the Glory that is in Him; what an excellent happinesse will that be to dwell with this God for ever? to behold His face, to see Him as He is, and to be capacitate (to speak so) to know Him, as we are known of Him? Wonder and admire at Him, who is glorious in Holinesse, fearfull in Praises, doing wonders, terrible in Majesty, and in all perfections past finding out: To Him be praise for ever. Amen.