Commentary on Revelation, Lecture 5
LECTURE V.
Vers. 10.
I was in the spirit on the Lords day, and heard behind me a great voice, as of a trumpet.
11.
Saying, I am Alpha and Omega, the first and the last: and what thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and Philadelphia; and unto Laodicea.
JOHN hath in the verses before, and in the beginning of this, put by the particular circumstances relating to this vision: we shall say no more of them. We come to the vision it self, in the rest of the chapter, with some circumstances, making way to Iohn's writing of what he saw.
We comprehend, under the vision, not only what is objected to the eye, or what Iohn saw; but all that he sees or hears, whereby some new thing is represented to Iohn, or that which he had heard or seen before, is again more clearly revealed, and made known to him, as it used to be in the extraordinary Prophets, having Gods mind, several wayes, manifested to them.
This part of the vision hath three steps, First, What Iohn heard, from the midst of vers. 10. to vers. 12. Secondly, What he did, vers. 12. And, Thirdly, Followeth that which he saw, to vers. 17. The rest of the chapter from vers. 17. hath some following effects and circumstances, to clear the vision, and Iohn's writing of it.
That which Iohn heard, is three wayes described. 1. In the nature of the voice, which he heard. 2. From the place where, or the manner or way how he heard it; the voice spake behind him 3. The particular matter that was spoken. First, The nature of the voice which he heard, is set out with two words. 1. It's called a great voice. 2. It was a voice as of a trumpet, or, like a trumpet.
1. A great voice, that is, a mighty sound, a voice that made a great noise, as afterwards, vers. 15. His voice was as the sound of many waters, like the tumbling down of a great river over a high fall or precipire.
2. It was a voice as of a trumpet, that is, 1. Not a confused or inarticulate sound, but a stately voice, having a kind of majesty with it. 2. Like a trumpet, giving a certain and distinct sound. And, 3. Like a trumpet, to stir up Iohn to attention, to give him an alarm, to set him on his watch and guard to observe what he saw and heard. And it imports these four things, which might be so many grounds of Doctrine. 1. The majesty of the Person, who was speaking to Iohn, that Iohn may come to take Him up; it is to shew that it was no common Person, but our Lord Jesus Christ, that is stately in His coming: and this is the first thing that follis should have, when they come to hear the Word, they should be affected with the majesty of Him who speaketh and consider it's His voice, who stakes the heaven and the earth, th… makes the bindes to calve, &c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him, and so to humble him, and to affect him with a humbling and kindly sense of his own infirmity. And these two go together, to wit, an impression of the statelinesse and majesty of God, who speaks; and an humble sense of infirmity in the creature. See it in Abraham, Gen. 18. 17. Behold now, I have taken upon me to speak unto the Lord, Who am but dust and ashes. and vers. 25. Shall not the judge of all the earth do right? And they are also joyned, Eccles. 5.1, 2. Keep thy foot when thou goest into the house of God: God is in heaven, and thou upon earth: let thy Words be few. 3. It is to put Iohn to an holy attention to hear, and to be watchful in hearing what He was to say to him; the trumpet soundeth that he may be the better taken heed to when He speaks. And this is also a good property of hearers, when, as it is Acts 10.33. We can say with Cornelius, We are all here present before God, to hear Whatsoever things are commanded thee of God; to be in a humble, watchful posture having the heart laid open to whatsoever God will say; hanging on Him, as the phrase is, Luke 19.48. 4. The sound of the trumpet, is not only to waken to attention; but to put to action: it gives, not only a distinct sound for direction; but it puts to doing: to point at the nature of our Lords voice, and how it ought to be heard. It's not enough to hear, but there would be a suitablenesse to the voice heard, according as the trumpet sounds distinctly. Folks would hear suitably, and welcome what is said, and conform their practice thereto; taking with convictions, challenges, directions to duties, promises, &c. as the Word giveth them. Therefore the Preaching of the Word, is compared to the sounding of a trumpet, Isa. 58. Lift up thy voice like a trumpet, that is, powerfully and distinctly: and, as it suppons some thing on the Ministers side, that he would have his voice trumpet-like; so it suppons some thing on the side of the hearers, that they would conform their practice suitably to it, as Souldiers prepare themselves at the sound of a trumpet, 1 Corinth. 14.8.
The second circumstance, is the place where, or the manner how, he heard the voice; it spoke behind him; it came not as before Iohn; but as it were unawares surprising him behind him. 1. The more to affect Iohn with the sound, and to make him inquire in it: for, the more surprising a thing be, it affects the more, and wakens up the more desire to enquire in it. 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice; and so to put Iohn to pains to find it out. Therefore, Isa. 30.21. it is said, Thou shall hear a voice behind thee: partly, to signifie that our backs are on God, when he speak, we are running away from him: partly, to stir us up to turn our face about, as it were, and to enquire after what is spoken.
Vers. 11. The third thing, is, the matter spoken: and it contains two things. 1. A description of the Speaker, His Title and Name, I am Alpha and Omega, the first and the last, the last two words, are an exposition of the former two. 2. The Commission Iohn gets, and the direction given him. 1. Generally, To write what he saw. And 2. More particularly, To send it to the seven Churches. For this Title, we spoke of it before, vers. 8.
It is our Lord, asserting His own Godhead, as being the first, the beginning of all the Creation of God actively, being of Himself God essentiall, and giving a beginning and being to all things that exist, Ioh. 1.3. All things were made by him, and without him was not any thing made that was made; and the last end of all things: not only everlasting Himself, without end; but to whose Honour are all things that have a beginning: He is the ultimate end; they are all for Him.
Quest. Why is this Title so often repeated?
Answ. Besides this generall, that it is to hold out Christs Godhead: therefore, this and other such like Titles, are so often given Him in this Book: which is of excellent use and benefit, to have this born in upon the hearts, and minds of sinners. It is repeated here: 1. That Iohn might know from whom he had this Commission; even from Him, who had power to give him a Commission both to speak and to write; The first and the last: a thing that concerns Ministers to know when they come out to Preach the Word, whose Commission they have, that they take not this honour to themselves, nor from men, except in the ordinary way appointed by Him: for except they have Christs Warrand mans, will not Commissionate them to go to Churches and Preach at their own hand. 2. It is also for the Peoples cause, to learn them to take the Word off Iohn's hand. It is not Iohn's word, that cometh to them; but the Word of Alpha and Omega, the first, and the last: And it were good for us so to speak; and good for you so to hear the Word. That same Jesus Christ, that gave Iohn and the Apostles warrand to Preach and Write, it's that same Jesus Christ that sendeth out Pastors and Teachers to Preach; it's He that gives gifts to men for edifying the body, Eph. 4.12. His Warrand to both, is one; and His Authority, Commissionating both, is one, and both are gifts for the Churches good.
The second thing in this verse, is, The Commission Iohn gets. 1. In generall, to write what he saw. 2. More particularly, to send it to the seven Churches.
1. Write what thou seest: that is, not this Vision only, which thou hast seen; but all the Words and Circumstances which thou hast seen, or shall see and hear: And so it's his first warrand to write this Revelation, and send it to the Churches: it points at the Authority, on which the written Word is founded; it depends not on men, but on Jesus Christ that gives warrand to write: and we should look on the Bible, and every Chapter thereof as by Christs direction written to us.
2. The matter he should write is restricted, Write, not every thing that pleaseth thee, but what thou seest: to point out the guiding and inspiration of the Spirit in these holy Men, who were Pen-men of the Scripture; they spake and wrote, as they were inspired and guided by the holy Ghost.
3. It shews, that there is need, and it is requisite, that men have a particular Commission to carry the Word to People: not only a Commission, in generall, to write, or, to carry the Gospel; but for every particular message. Not that men should be anxious, or perplexed, about their Warrand, or Commission, in an extraordinary way; but to weigh well the Time, Place, Persons, and such Circumstances as may clear their Commission in an ordinary way, there being some things to be written and sent to one Church by Christs Warrant, which are not so to another; every Church hath their particular Message and Commission renewed.
2. More particularly, what he should do with it, when it is written in a Book; Send it to the seven Churches, that is, Iohn, this Revelation is not to ly beside thee; but it's for the benefit of the Church: send it therefore to the seven Churches in Asia. 1. Because most famous in that time; and because near to Patmos, where he was; and because it's probable Iohn had some particular relation to them: and their need presently required it. This Book of the Revelation, is sent for the benefit of the Church: and therefore ought to be welcomed thankfully, as a rich Jewel.
We shewed before, why these Churches were called seven, and not the Church in Asia, vers. 4. and say no more of it now. These Churches, are particularly named. We shall not stand on a Geographicall description of the Places. Ephesus, is spoken of at large, Act. 19.20. This Church and Smyrna, were in that part of Asia the lesse, called Ionia; Pergamos, in that part, called Aetolia; Thyatira, Sardis, and Philadelphia, in Lydia; and Laodicea, in that part, called Caira, or, Caria: which not being profitable to you to insist upon, we shall take some generall considerations from the words and so proceed.
And, 1. It would be considered why these Churches, are designed from the name of the Cities wherein they were. We rather speak a word to this: because we find Churches in the New Testament, named by Towns. It's true, the Churches in Galatia, are also named; but most frequently they are named by Cities, as the Church at Ierusalem, the Church at Rome, the Church at Corinth, &c. And Titus is to ordain Elders in every City, by Pauls appointment: which was for the City; and it's like also, for the edification of these about, God making the Gospel spread from Cities to Countries about, as it is said, The Word spread from Ephesus to all Asia, though there were other Churches beside these, that were within the walls of these Towns. The reasons of this, we conceive to be, 1. Because the Cities, or Towns, were most famous for their populousnesse; and were well furnished with Officers: and there was most occasion of getting a Harvest of Souls in them, by spreading the Net of the Gospel among them, in respect of which accidentall and politick considerations, which belong not to the essence of a Church, some Cities being more famous and able to keep the word of truth, and make it furth-coming to other Churches. It is not un-agreeable to Scripture, to have particular respect to Cities, and Churches in them, as they may further the work of the Gospel. 2. Because in these great Cities, and Places of concourse, the Ministers and Officers of the Church, who served in the work of the Lord, and went round in a circuit in the Churches about, had their most ordinary residence, as it would seem; and that their fixed, collegiat meetings and combinations were there. 1. Because we find no particular Congregations mentioned, but only the Church at such a Town written unto, though there was many particular Congregations about; and these Cities kept not the Word within themselves. 2. Where they are mentioned, as the Church at Ierusalem: it taketh in not only these within the walls; but all the Churches in Iudea: so Corinth, takes in Cenchrea, &c.
2. Consider those Churches as once given to Idolatry: Ephesus, was famous, or rather, infamous for that, Acts 19. yet now Christ esteems them all Churches, bestows an Epistle upon them, holding out, 1. His love. 2. The power of His Grace and Gospel. 3. The soveraignity and freenesse of His Grace, breaking in on the kingdom of sin and Satan amongst them; and that Christ can winn in Churches to Himself, out of the most profane heathennish and Idolatrous cities and people.
3. Consider, These cities are respected by Christ: and it's not because they are cities; but because they are Churches: that which makes them to be preferred before others, is the Churches in them: And this is it that maketh places carry respect with Jesus Christ, more than all the glancing victories and glory of the world.
4. Consider them, as they are some of them more, some of them lesse; yet, none of them, are called lesse or more Churches. Ephesus, where were many thousands, is but a Church, as Smyrna, and other lesser towns are: the reason is, the Scripture goes not upon multitude, and external considerations of that kind; but upon the unitie that is among Ministers, and Officers, which is not astricted to one particular Congregation: and where it is, it makes an union among many, as amongst few; and amongst few, as amongst many.
5. Consider, That the number of these Churches is according to the places where they were fixed, and where the members did inhabit: which shews, that Parochial marches by bounds or towns in convenient lying, is not unsuitable; but consonant to Scripture: wherefore the Church of Ephesus, or, of any certain place, includeth all the Professors living there, they are accounted of that Church and no other, as providence hath put them together: and the Churches are divided as they live sundry. No indweller of Ephesus, is accounted of the Church of Smyrna, or contrarily; order in this, being well consistent with the Gospel: and as we will not find mention made in Scripture of two Churches, in one place, what ever the number be, (save when they are after subdivided, as 1 Cor. 14.) So we will not find any Saint spoken of, as belonging to any Congregation, but as they dwell: and the Church at such a place, and Saints of such a place, are still taken to be of a like extent.
6. Consider, Some of them were more corrupt, others of them were more pure; yet, he writes an Epistle to them all: some hath a name that they are living, when they are dead; some are fallen from their first love; some have in them those that hold the doctrine of the Nicolaitans; some are luke-warm, &c. Yet, they are all of them owned as Churches, and written to. 1. Because our Lord looks on them, as having that which made them to have the essence of Visible Churches: and in so far, He gives them the name, though many defects were in them: and therefore intitles them so. He stands not to give Laodicea the title of a Church to Him, which many, it may be, would scarcely count worthy the name of Christians. 2. Because our Lords way, is not at first to give up with Churches, and Persons, who are joyned to Him in Church-relations; but to presse upon them to be forthcoming to their obligations: He sayes not, ye are no Churches; but reckons them Churches: and on that ground, founds His promises, threatnings and directions; and gives them reproofs for what is wrong, and His advice to amend the same: an excellent way of dealing, to have Churches answerable to their obligation, and not to cast them off. Rejection is the last thing used, when neither threatnings, promises, reproofs, nor directions have place to do them good. And we may say it on the bye, it is Christs prerogative to remove Candlesticks, and dissolve ties between Him and Churches.
7. Consider, These Churches as they are now, comparing them with what they were once: Golden-Candlesticks; now dens for Mahomet: the Godhead of Christ once written of to them; now trampled on. Which shews, 1. How doleful a thing it is to despise warnings. 2. To what a hight Churches defection may come to: when there is not a healing in time; when falling from the first love is not taken heed to, it may come to make a Church no Church. These Churches were once as glorious as ever Glasgow was, and more, Paul writing to sundry of them, and here Iohn to them all; yet, for contempt of the Gospel, God breaks the stayes of beauty and bands, and they are no Churches to Him. Tremble to think upon it.
8. Consider, That Iohn now in prison writes: the Church is obliged to Iohns imprisonment. We now have moe writings by the Apostles Epistles from their prisons, than we have from their liberty, God making this good use of mans malice.
9. He repeats his commission, not only in generall, but to every Church, as their peculiar message was, that he might bear out his commission in his dealing with them; and that they might know the warrand they had to hear him. Neither Ministers ought to speak, or people to hear, except they be warranded: there is an unwarrantablenesse in hearing, as there is in speaking, Prov. 19.27. And people would make conscience in hearing, that it be not done indifferently; and there would not be indifferent accesse for all to Preach, nor for hearing, but as the Lord warrands.