Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 4.
Iohn to the seven Churches in Asia, Grace be unto you, and peace, from Him which is, and which was, and which is to come, and from the seven Spirits which are before His Throne.
5.
And from Iesus Christ, who is the faithfull witnesse, and the first-begotten of the dead, and the Prince of the Kings of the earth: Unto him that loved us, and washed us from our sins in his own bloud,
6.
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
WE heard of the Persons from whom: follows now these to whom the Epistle is sent, to wit, the seven Churches in Asia; and they are particularly named, v…r. 11. and are severall times spoken of in the two Chapters following: Therefore, at the entry, we shall speak to a doubt or two concerning this inscription to them.
Quest. 1. Why is this Revelation, in form of an Epistle, sent to particular Churches, rather than to the Whole Church? 2. And why is it sent particularly to the seven Churches in Asia? 3. Why are they stiled seven Churches, and not one Church.
To the first of these: Though it be sent to particular Churches; yet, this excludes none from the use of it to the end of the world: for, though many particular Epistles, as the Epistles to the Romans, Corinthians, Galatians, &c. be directed to particular Churches; yet, the benefit of the Word contained in them extendeth to all Believers in all ages, as well as to them to whom they were directed: So, those particular Epistles, directed to the seven Churches in Asia, in the 2. and 3. chapters, are useful and behoveful to all the Churches of Christ in the like cases, as if they had been particularly directed to them: therefore is that Word cast to, in the close of each of those Epistles, Let him that hath a… …ar, hear what the Spirit saith to the Churches. 2. As to the general subject matter of this Book. It concerns not those particular Churches, more than others, as we told at the entry. For, ver. 1. It is directed to his Servants, to be made use of to the end of the world, and it's sent to those particular Churches to be transmitted by them to other Churches; and in this sense, the Church is called the pillar and ground of Truth, 1 Tim. 3.15. as holding forth and transmitting the Truth to others.
To the second, Why is it dedicated to the seven Churches in Asia? Answ. 1. Either because those Churches were next to Pasmos, where Iohn was now banished; for, those who are skilled in Geography know, that this little Isle lyes off Asia the lesse. Or, 2. Because it's like Iohn had particular inspection of those Churches in Asia committed to him: which though it be not particularly set down in Scripture; yet, it's clear from Scripture, that there was a division of inspection among the Apostles, without limiting any of them. Peter was sent to the Circumcision; Paul to the Gentiles; Iames shode at Ierusalem. And in the Ecclesiastick Story, it's asserted, that after Paul had planted Ephesus, Iohn stayed there, who lived l…st of the Apostles: And so these Churches being (as would seem) under his special oversight, while he is absent from them by …anishment, he commends this Epistle to them. 3. Jesus Christ sends it to them, partly, because of some special faults that were among them, their need so remaining; and because of some special tryals they were to endure, and the need they had of consolation under these trials: partly, because they were the most famous Churches then: for, Ierusalem was now destroyed this being written in the days of Domician the Emperour.
To the third, Why writes …e to them as particular Churches, To the seven Churches in Asia, and not to the Church in Asia? Answ. For clearing of this, the Scripture speaks of the Church in a threefold sense, 1. As comprehending the whole number of visible Professors, scattered through the world; so the Gospel-Church is spoken of from the dayes of Christ to His coming again, as 1 Cor. 12.28. God hath set some in the Church, first Apostles, secundarily Prophets, &c. where, by Church, is not to be understood this or that particular Church, nor the Church in Corinth: for, the Church he is speaking of, is such a Church, as God had set the Apostles in, and all Officers; and that was in no particular Church, but is the universal Church, spoken of in the Verse before, made up both of Iews and Gentiles: and so the word is often used elswhere, as it is said, Paul made havock of the Church, and that he persecuted the Church. It was not this or that particular Church, but all that called on the Name of Jesus Christ, to whatsoever particular Church they did belong. So, (1 Cor. 10.32.) the Church is contradistinguished from Iews and Gentiles, Give none offence to the Iews, nor Gentiles, nor to the Church of God, that is, to the Church visible, professing Faith in Christ. And this Church, R…vel. 12. is set out under the similitude of a woman in travel, in readiness to be delivered, and afterward doth flee: which is not this or that particular Church, but the Mother-Church, comprehending the whole visible number of Professors. 2. It is taken, as comprehending a number of Believers, meeting together in one place ordinarily for the Worship of God, the smallest associated part of this body of the universal visible Church, as 1 Cor. 14.34. a company of professing Believers met, or meeting together for Preaching, or Prayer: and in this sense, the Scripture speaks not so often of the Church. 3. It's taken neither for the whole body of visible Professors, nor yet for such a part of that Body, that is, a company met or meeting together; but, for a number associated and combined under one Government, meeting in their Church-Guides and Officers, though under this combination and Government there be many Congregation… and Meetings: and so the Church at Corinth, Ephesus, and Ierusalem, is to be understood: not for the Universal Catholick Church, nor for a particular Congregation; but for a number of particular Congregations under one Government, such as there was in Corinth and Ephesus. And yet, when he directs his Epistle to one Church, as under one Government, particular Congregations are included; as in Ierusalem, there were many Churches and many Watch-men, and they could not meet together in one place, for the exercise of Gods Worship; yet it was not unsuitable to say, the Church at Ierusalem, (as the Church at Glasgow) as under one Government, though it were not suitable to speak of them as of one Congregation met together; for, there were many moe Congregations of people in one of those Towns, as 1 Cor. 14.34. compared with 1 Cor. 1.3. there were Churches under one Church: therefore, it behoved to be a mutual combination, that made up one body. In answer to the Question therefore, While he speaks to them as Churches in Asia, it is because he looks on them as so many distinct incorporations, parts of the whole; or, because their cases and conditions were distinct; and one message could not agree to all, the case of Ephesus, was one; the case of Smyrna, another, &c. And severall cases and conditions, required severall letters.
But if any say, It is improper to speak of a Church in the New Testament, except of a particular Congregation, because it's said here to the seven Churches in Asia, and elswhere the Churches in Judea, &c.
We answer: 1. That inference will not hold; but rather the contrary: for here, it's said, the Church at Ephesus; and in Ephesus were many particular Congregations: therefore, it's meaned of a Church associated and combined under one Government: neither ever are Churches in one place mentioned, of whatsoever number they be, but as one. 2. Though seven Churches of Asia be spoken of here; yet, Revel. 12. the Church is spoken of, under the similitude of one woman: and these Churches, must be parts of that one; the seed of that woman, and children of that mother. See more, chap. 11. at the end.
Observ…, That our Lord Jesus Christ taketh notice of the particular estate of His Churches: not only how it goeth with the Church, in general; but how it goeth with this or that particular Church; how it goeth with Edinburgh, Glasgow, &c. which shews a reason why he distinguisheth them in the inscription.
The second part of the inscription, is, a thanksgiving, from the midst of the 5. vers. to the 7. vers. when he hath wished Grace and Peace from Iesus Christ, whom he calls the first begotten from the dead: because by vertue of Him, all do arise; and because He was the first that rose and went to Heaven (for, though Enoch and Elias be personally in Heaven, they tasted not of death; and so cannot be called the first begotten from the dead; others died again, as Lazarus) And when he hath called Him the Prince of the Kings of the earth, as set down now at His Fathers right hand, as the Fathers Lord-Deputy, to point out His Mediatory and given Kingdom; and His reigning, for the good of the Elect, and to rule others for their sake: though not to subdue and make them willing Subjects; yet, to bruise them with His Mace and Iron-Scepter. When, I say, he is speaking thus of Jesus Christ, his heart beginneth to warm; and he breaketh out in a word of thanksgiving: wherein there is, 1. a description of the Person, to whom the thanksgiving is made. 2. The thanksgiving it self. The description is excellent, and of exceeding great consolation to the Church, as holding out Christs bowels, and the priviledges and benefits that Believers have in and through Him. 1. In the Fountain they come from, Him that loved us. What a One is Christ? He is He who loved us: this is the Bosome-grace, from whence all other Graces and Benefits do flow, Prov. 8. everlasting love, and the first and chief stile in all our praise. If Believers would know who Christ is? It's he who loved us: a most comfortable stile. 2. In the particular benefits that flow from this love, and washed us from our sins in his own blood. Every word hath an emphasis in it: He had not an empty and complementing love; but such a love as moved Him to leave the hight of Glory, and come down and take on our nature; and in that nature to die, and shed His blood for us; and by that blood, to wash us from the filthinesse and guilt of sin, in taking away the evil of sin and wrath. And, in that He is said to wash us from sin in His own blood, It suppones, 1. That sin is a filthinesse. 2. That this filthinesse is not easily washen away. 3. That there is a great efficacie and real vertue in the blood of Christ, to wash the soul and cleanse it from sin, as if it had never sinned; as there is efficacie and vertue in a fountain of water, to wash a filthie thing. And this was typified in those ceremonial and legal washings under the Law. 4. That, that wherewith Christ washeth Believers, is, His own blood: not the blood of Bulls and Goats; but the blood of the first begotten from the dead, the blood of the true and faithful witnesse, the blood of the Prince of the Kings of the earth; yea, the blood of Him which is, which was, and which is to come, the blood of Him who was, and is God, Therefore (Act. 20.28.) it's said, Feed the Church of God, which He hath purchased with His own blood. It holds out, not only the efficacie and satisfactorinesse of the blood of Christ; but also the end of His death: that it was not a meer Testimony and Witnesse-bearing, nor only to leave an example to others, (as profane men, derogating from our blessed Lords death, affirm) but, to wash His own from their sins in His blood, to take away the guilt of sin in Justification, and to make the Power of His death come in and slay sin, and to sanctifie, as it is 1 Cor. 6. Such were some of you, but now you are washed, that is, Justified and Sanctified. There is not a Name that Christ hath, but it hath some priviledge and benefit in it to Believers; it holds out love on His side, and consolation on ours; and every benefit which comes to us, is a Name and Commendation to Him, and may be so used by us.
Vers. 6. In the description, He sets out how Christ, not only takes away what is ill, from us; but how He abounds in conferring priviledges on us. He not only takes away sin; but, He hath made us Kings and Priests to God His Father: First, Kings, 1. In delivering us from the slavery of sin, that the most part of the world lives in; and in making us masters over sin and sinful lusts, masters over the Devil and the World, and the Flesh in some measure. And this is a Princely thing: so the Church is set out, Rev. 12. as having the Moon, that is to say, the transitorie world under her feet. 2. Kings, in respect of a Spiritual reigning in our spirits with God, by an heavenly conversation; having our conversations in Heaven, Philip. 3.20. Col. 3.1. in an holy and heavenly pride, and in a sort of kingly majesty, disdaining the ups and downs in the world. 3. Kings also, in title and right, being set as Kings on the Throne with Him, to execute the judgment written, Psal. 149.9. This honour have all His Saints, in a spiritual way, and some way to judge the world in their practice: and they shall be Kings in possession, when that, which is here, shall have the full accomplishment: and all the Saints, as so many crowned Kings, shall follow Him in the clouds. Secondly, Priests, to offer their bodies a living Sacrifice, holy and acceptable to God, Rom. 12.1. to offer Prayers and Praises, the calves of their lips: and this is no small priviledge, to have accesse to God as Priests. The Iews held these two, as great dignities, the Kingly and Priestly offices; and Believers are called by Christ to both, so that they may come with boldnesse to the Throne of Grace, and enter within the Holiest, through the Vail, by that new and living way, being freed from the spirit of bondage and fear, which in a great part accompanied the Iews ceremonial Worship. 1. How many excellent consolations are here to Believers, and grounds of directions to them? What grounds of consolation comparable to these, to be washen in that bloud of the Lamb; to be made Kings and Priests to God and Christs Father, that is, to no Idole, but to H…m, to whom Christ is a Priest? Here is life and immortality brought to light by the Gospel, priviledges and benefits of an exceeding passing worth and excellency.
1. Comparing this verse with vers. 1. Here Kings and Priests; and there, His Servants. Observe, That there is no such royalty and dignity in the World, as to be our Lord Jesus his Servant; it is truely to be a King, to reign; and a Priest, to be consecrated to God: It consists not in loosnesse and carnall liberty, but in new obedience: and the more obedient, circumspect and strict in Holinesse, the greater liberty, majesty, and kingly statelinesse. All our Lords Servants are Kings, so great a King is He, and so happy are they.
2. These Priviledges lay an obligation on Believers, to carry themselves as such. 1. If Christs bloud be given as a fountain to wash at, then make use of it for pardon of sin, Mortification and Sanctification. 2. Let us carry our selves Kingly. Its a beastly thing to be a servant of sin; but, it's a Kingly thing and stately, to be minding the Throne, we are called to the faith and hope of; to have our hearts and conversation suitable to that holy and heavenly place; to have royall spirits, disdaining, and trampling on the things of a present world, as unworthy of our hearts and affections.
3. Comparing this with the former, when he speaks of Christ, his affections warms; and when he speaks of the benefits, which come by Him, it leades him to the love they came from: and by that, again, he is led to praise Him, and he cannot get Jesus-Christ set high enough. Observe, Believers hearts should warm, and be often warming themselves with thoughts of Christ, and vent…g their warmnesse of affection to Him in pra…se: It's a sweet thing, when Believers hearts cannot part with Christ; but, when ever He comes in their mind or mouth, still to give Him a word of praise, and come to their purpose again, as Iohn doth here; And it's often thus with Paul, as 1 Tim. 1.17. Eph. 3.20.