The Revelation Revealed, Chapter 1 · Verse 9
Verſe 9. I John, even your brother and companion in tribulation, and in the kingdom and patience of Jeſus Chriſt, was in the Iſle called Patmos, for the word of God, and for the teſtimony of Jeſus Chriſt.
John in this verſe deſcribes his condition, and the place wherein he was, when he received this Revelation, uſing the loving and common Chriſtian compellations, of brother and companion in tribulation: the word in the original is foreign, a fellow commoner, or fellow-ſharer in affliction. From whence by the way obſerve from the compellation.
Obſerv. That all Chriſt's ſervants are brethren, and fellow-feelers in all conditions, whether good or evil. And this flows from that root of union, being all baptized into one Spirit, and made members of one myſtical body: ſo that what good ſoever falls to any one of Chriſt's members, the whole body is partaker of the joy of it. When the loſt ſheep, or the loſt groat in the parable was found, there was a general rejoycing for it; Come (ſaith the good man) rejoyce with me, for I have found my loſt ſheep. If any evil befal to any member, there is mutual mourning for it; for there is, as I may ſo ſay, the ſame ſtream of blood running in all their veins, being members of the ſame Body: Nay, and not only a ſympathy between the members, but alſo between their head, Chriſt and them; for he takes notice of all that is done unto them, as done unto himſelf, whether good or evil: In as much as ye have not done it unto one of theſe, ye have not done it unto me; but having done it unto one of theſe, you have done it unto me, Matth. 25.45. This informs all in power, how dangerous it is to caſt contempt on the Saints of Chriſt; and much more to lay affliction on them. But here John was not only under tribulation himſelf for the word of God, and teſtimony of Jeſus Chriſt, but alſo his Brethren, the ſeven Churches of Chriſt, to whom he wrote, were fellow ſufferers with him; for it was under that Tyrant Domitian, who raiſed the ſecond great perſecution againſt the Chriſtians, between the years of Chriſt 97. and 99. as Euſebius witneſſeth; and doubtleſs it reached not only unto John, the chief Apoſtle or Miniſter of thoſe Churches, but that they were ſharers in his affliction alſo, or elſe he would not have called himſelf foreign, companion, or fellow commoner in ſufferings with them: From which obſerve,
Obſerv. 2. Whenſoever tribulation or perſecution do ſeize on any of the eminenteſt lights or miniſters of God's churches, then be ſure the interiour chriſtians or members ſhall not go free themſelves, but be ſufferers alſo. The churches now in this time of patience and tribulation, muſt not think to be greater or freer then their maſter's own flock was in the time of his abode on earth; for then according to that propheſie of Iſaiah, The Shepherd was ſmitten, and the flock were diſperſed, and fled: Therefore let all his members not think to have a greater priviledge of exemption, when they are in the ſame condition that thoſe ſheep of his own calling was, in his time on earth.
From John's condition here, of Affliction and Tribulation, being a great Apoſtle, and one of the chiefeſt of the twelve, obſerve.
Obſerv. 3. That when perſecution ariſes, it takes hold firſt on the eminenteſt lights, and choiſeſt members of Chriſt's church. Satan in his deſigns ſtrikes high; firſt at Chriſt, next at his Apoſtles, after that, at the chief Paſtors and Teachers of the Goſpel, if ſo poſſible he might hinder the progreſs of it.
Obſerv. 4. As a corrolary from this note, That it is a raſh and dangerous thing, to judge of the condition of chriſtians according to their outward afflictions. John was here a man of tribulation, and under baniſhment, yet the beloved Diſciple of Chriſt. The world preſently judges thoſe are none of God's people, for they are afflicted, diſcountenanced, impriſoned, baniſhed, &c. and I could wiſh that none but the world did judge ſo: This is the way to condemn the righteous, and let the guilty go free: Of perſons of ſuch judgement, I demand; Was John that was in baniſhment, and under tribulation, or Domitian's Courtiers in proſperity and outward pomp, neareſt or deareſt unto God? Was Ezekiel, Daniel, Mordecai, and the three children in the Babyloniſh captivity, leſs righteous, or more ungodly then King Zedekiah, who at that time lived in ſtate and ſin in the land of Judah? Or was Jeconiah more beloved of God dwelling at Jeruſalem, who was a deſpiſed broken Idol, Ier. 22.28. then thoſe dear children of God in Babylon, who waited under a long and hard captivity? Was not Paul with his fetters about his heels, dearer unto God then Agrippa with his crown on his head, ſitting in the Throne, to condemn him? Shall we number the Apoſtles, the Martyrs in the primitive times, and ſince, when they were impriſoned, ſtoned, ſawed aſunder, burnt, tormented, and ſlain, amongſt and in the catalogue of tranſgreſſors? Is not this to condemn Chriſt himſelf, who is made a man of ſorrows for our ſakes? In ſhort, thoſe that are under great tribulation, may be dear and beloved children of God, when thoſe that are in great proſperity, may be both hated, & obſtinate enemies unto him.
Obſerv. 5. Another obſervation hence is, That in the loweſt, and moſt afflicted condition of God's church and people, God makes out unto them the greateſt diſcoveries of himſelf, in light, and truth, and comfort. God here diſcovers unto Iohn under tribulation and baniſhment, this excellent book of Propheſies, for the comfort of his people unto the end of all. Unto the children of Iſrael when they were in a ſtrange land, and under captivity, and deprived of all their ordinances peculiar to their Temple, then God ſends them an Ezekil and Daniel, even in Babylon, with viſions of God, to comfort them, and ſupport their ſpirits in all their afflictions; to preſerve them from Idolatry, amongſt Idolaters, and to diſcover all falſe Prophets that came with falſe hopes unto them, to deceive them. It is not baniſhment, nor fetters, nor priſons, can keep off the ſpecial preſence and diſcoveries of God from his afflicted ones, when they are loweſt, he is higheſt in grace and mercy towards them; when we are deepeſt in afflictions, God comes in with his greateſt conſolations: Thou remembredſt us in our low estate, ſaith the Pſalmiſt. Let the godly comfort themſelves in this, that in their priſons, fetters, or Baniſhments, God will provide for them, his diſcoveries of mercy, grace, and conſolation, to bear up their ſpirits under all extremities.
In theſe words, In the Kingdom and patience of Ieſus Chriſt. Here is ſome difficulty of interpretation. Indeed Kingdom in Scripture is of divers acceptation: ſomtimes it is taken for the coming of Chriſt in ſpirit, ſomtimes for the doctrine of the Goſpel, but chiefly for his tryumphant reigne at the day of his laſt appearance; and I conceive it is here to be taken in this latter ſenſe: for the ſtate of affliction and tribulation in the Scripture, is never called a Kingdom, and how unſutable it is unto it, all know; though they are ſaid to overcome, and to be more then conquerors herein: for the Kingdom is beſtowed as a reward and crown to the faithful, holding out in this condition; conſult Reu. 2.7. and the tenth: and that which is beſtowed as the reſult and reward of their faithfulneſs under tribulation, which is the kingdom; can in no good ſenſe be interpreted to be faithfulneſs under tribulation, the condition it ſelf; one thing cannot be the cauſe and the effect too: as a faithful holding out under perſecution is the cauſe (cauſa diſpoſitiva) the kingdom or reigning is as the fruits and effects, therefore not one and the ſame: ſo that the interpretation or ſenſe of this verſe runs thus; I Iohn, your brother, and ſharer, or companion in tribulation with you, for the hopes in that kingdom which is to be revealed by Jeſus Chriſt at his ſecond coming; and for which I, and you, and all Chriſt's faithful ones, wait for in patience, and longing deſirings, through Jeſus Chriſt our Lord. From whence this Note ariſeth.
Obſerv. That all Chriſt's faithful ones ought to wait with patience under all afflictions and tribulations, for the day of their releaſe, by the coming of the Lord Jeſus, and his Kingdom. This is the Kingdom of patience and ſuffering, not of reigning and tryumphing. Some of Chriſt's diſciples would needs have the kingdom preſently, in that their queſtion, Is this the time that thou wilt reſtore the Kingdom unto Iſrael? But Chriſt anſwered, It is not for you to know the time and ſeaſons; you are to occupy, employ your talents till I come. Of the ſouls beheaded for the teſtimony of Jeſus, How long Lord? is their continual cry: Their work is with prayers and tears to wait upon God for deliverance; they ſet not the world on fire by wars and bloodſhed, the proper works of Satan and his members; they are (to wit the Saints, or at leaſt ſhould be) of meek, placid and peaceable ſpirits, eaſily to be entreated; when they are reviled, not to revile; when they are ſtricken, not to ſtrike again; yea, to pray even for their very enemies: and to ſuch perſons, in God's appointed time, he will fulfil that promiſe, The meek ſhall inherit the earth. This ſets a check upon the turbulent ones of this age, the ſoundneſs of whoſe ſpirit I queſtion, being oppoſite to the former characters of Chriſt's ſpirit; who conceive they go about to pull down Antichriſt, when they raiſe commotions, rebellions, and bloodſheds in ſtates and Commonwealths, and endeavour the ruine of the Soveraign Magiſtrates thereof; when as indeed, the proſecution of the work againſt Antichriſt, is rather hindered then furthered hereby; for hereby they weaken and divert the hands of Soveraigns from that work, in as much as in them lieth: for antichriſt is to fall by the hands of thoſe Princes and Powers of the world from whom it had its firſt riſe, Rev. 17.16. and therefore all ſhould rather add to their helping hands in aſſiſting thoſe Chriſtian Magiſtrates they live under, rather then diſturb or oppoſe them in this work: and for thoſe that are otherwiſe minded, let them be here companions with John, Wait for his coming in faith and patience, and ſtand ſtill, and they ſhall ſee the ſalvation of our God.
Obſerv. 2. Another note hence riſeth, That the contempletion of the coming of the Kingdom of Chriſt, is the great prop and ſtay of the ſpirits of all Chriſt's faithful ones, under all their afflictions and tribulations.
Iohn here comforts himſelf, and the Churches, with thoſe thoughts; in the next place he often inculcates this contemplation on them that ſhould be tryed, and come under tribulation; Chriſt would give them as the guerdon of all their ſufferings, this Kingdom, deſcribed under ſeveral names, of the crown of life, v. 10. Manna which is hid, and white ſtone, v. 17. the Tree of Life, v. 7. Power over Nations, v. 26. and to rule with a rod of iron, v. 27. and laſtly, Chriſt himſelf, by the name of Morning Star, v. 28. And indeed, what can more ſupport the ſpirits of afflicted Saints, then to know there is a crown laid up for them, and dominion, that ſhall laſt for ever, after the progreſs of a ſhort afflicted life here: and therefore the Apoſtle Paul accounted the afflictions of this preſent life, not worthy of the glory which ſhould be revealed unto us, Rom. 8.18.
Was in the Iſle called Patmos,] Whether John fled there voluntarily, to avoid perſecution, or baniſhed there, as moſt ancient Writers affirm, I ſhall not contend: but ſure he was in this Iſland called Patmos, by reaſon of the great perſecutions in Domitian's days, about Anno Chriſti 97. This Iſland was one of the Cyclades in the Aegean Sea, now called Archipelago, ſcituated between the leſſer Aſia and Greece, now under the command of the Grand Seignior, and in the way going up from the Mediterranean unto the Helleſpont and Conſtantinople. This Iſland was famous for nothing ſo much as for this entertainment of our Apoſtle Iohn in his exile, being one of thoſe barbarous Iſlands into which the Romans did uſe to ſend their malefactors and exiles: and here in this Iſland, amongſt the Barbarians, Iohn received theſe Viſions and Revelations, wherein obſerve.
Obſerv. That God does not tye himſelf in the diſcoveries of himſelf, unto the holineſs of places. The Rabbins have a rule amongſt them, and they hold it for truth, That God never ſpake unto the Prophets out of the holy Land; but this is contradicted in the Prophets Ezekiel and Daniel, who received their viſions at Babylon, by the River Chebar in Chaldea, Ezek. 1.1, 2. God did here paſs by the holy Land, the holy Temple, the holy City, and gave thoſe Viſions of God in Chaldea, and pours out his ſpirit in Babylon. Whiles Iohn converſed about Ieruſalem, and thoſe holy places Iohn had not any Viſions; but when in Patmos, amongſt Barbarians, he had theſe high and glorious Revelations. God is not tyed to places, in a dungeon, in priſon, as unto Paul and others; In a Babylon, as unto Ezekiel, Daniel, and the three children: God pours down his Spirit into the hearts of his ſervants, and raiſeth them up unto a height of Propheſie.
Obſerv. 2. That God often in the moſt obſcureſt and barbarous corners of the earth, doth raiſe up glorious Inſtruments for his ſervice: It was once a queſtion, Can any good come out of Nazareth? Much more may it be ſaid, Can any good come out of Egypt, of Rome, of Babylon, of Patmos? The anſwer was, Come and ſee: ſo I ſay, come and ſee a glorious prophet in Patmos, a Moſes in Egypt, a church of ſaints in the houſe of Nero, in Babylon an Ezekiel, a Daniel in Caldea. God can raiſe up inſtruments moſt ſerviceable unto his name and glory, in the moſt profane and idolatrous places: and this is from that unlimitted ſpirit of God, that bloweth where it liſteth: ſee more hereon in chap. 2. v. 13.
For the Word of God, and the Teſtimony of Ieſus Chriſt,] This ſhows the cauſe of Iohn's exile, becauſe he profeſſed faithfully the Word▪ and the Teſtimony of Jeſus Chriſt.
Hence obſerve, That the Saints faithful profeſſion of God and Chriſt, moves the rage of Chriſt's, and their enemies againſt them. Iohn here became a fugitive and exile in Patmos for this faithful teſtimony, and this is no more then what Chriſt foretold of before his paſſion; that his Diſciples ſhould be offended becauſe of him, and that they ſhould be caſt out, impriſoned, reviled, and ſuffer many perſecutions for his names ſake: And the ground or reaſon of all this, is, from that promiſe in Gen. 3. That God would ſet enmity between the ſeed of the woman, and the ſeed of the ſerpent; and this enmity hath abided ever ſince, and will ever abide between thoſe two myſtical ſeeds, until the ſeed of the woman, Chriſt and his members, ſhall become abſolute conquerors in the binding up the old ſerpent, who is the father of all enmities and miſchiefs. This informeth God's people, that it ſhould not ſeem ſtrange unto them, when the world and their enemies do rage againſt them.
Here a queſtion may come in, Whether chriſtians (when they are called unto it) are bound in duty to ſuffer for the profeſſion of all the Truths of God?
To clear this queſtion, I ſhall premiſe briefly, That Truths are either about fundamentals, or circumſtantials. Fundamentals are ſuch, as without the knowledge thereof, we cannot ordinarily be ſaved; and they are converſant either about the very being of a Saint and Chriſtian: or ſecondly, about the well-being, in preſerving and building up this Chriſtian in his holy faith; and theſe are called principles, or rudiments of Religion, Heb. 6.1. You know no one can proceed to be an Artiſt in any Art or Science, or come to any perfection therein, without ſome certain rules and principles to proceed by: ſo none can become a true Chriſtian or Artiſt in that heavenly Science of Chriſtianity, without ſome firſt laid principles: And amongſt thoſe Fundamentalls which are neceſſary to the Being of a chriſtian, I believe, as ſome have been too large in the deſcription of their Fundamentals, ſo ſome have been too narrow; and therefore ſeeing they are not preciſely determined by any univerſal aſſembly of chriſtians, but are left to be gathered up here and there in the Word of God by parcels, I ſhall not be ſo preſumptuous, to define their certain number; only I ſay thus much, That that Creed which is called the Apoſtolical, ſetting a qualified ſenſe on that article of Chriſt's deſcent into hell, to be the exacteſt ſquare and rule of principles that relates unto the very Being of a Chriſtian, that is this day extant; and he that is not ready to ſuffer for the profeſſion thereof, is not worthy the name of a Chriſtian.
Now ſecondly, other Fundamentals are about the well-being of a chriſtian; and ſuch are all the Ordinances of the Goſpel: As, Baptiſm, Lord's Supper, Prayer, Thankſ-givings, all Church Orders and Fellowſhips, Preaching, Exhorting, Reproving, Overſeeing, and the like: And if it be in our power, we are rather to forbear the uſe of one of them, then to defile our ſouls or conſciences under corrupt adminiſtrations of them; but if at any time we were called to ſuffer for the eſſential truth of them, we are bound to ſuffer, and to bear them a teſtimony, as a part of the Truth and Word of God. But for every opinion that ariſes about the right adminiſtrations of the latter, or manner of underſtanding of the former principles, which are but the circumſtantials of Religion, to ſet bonds upon the conſcience therein, it ſavours rather of a ſpirit of contention, heat, and paſſion, then of found judgement, and chriſtian wiſdom. This is to make hard knots where there is none, and Chriſt calls his yoke eaſie, this were to make it burdenſom and intollerable: The ſubſtantial part of Chriſtian Religion is plain and eaſie, and the blinde may walk therein, and a lamb may wade thorow: This is life eternal, that they may know thee the only true God, and Jeſus Chriſt whom thou haſt ſent, John 17.3. It is true, there are myſteries, high queſtions, and deep things of God in the word, theſe are for the exerciſe of our ſpirits and gifts, not of our faith, no further then as part of the revealed mind of God; and therefore we believe them to be truth, though we underſtand them not, which are reſerved until the day of the revelation of all things, when we ſhall know as we are known, and when all our ignorances and imperfections ſhall be done away. This ſets a check upon ſome hot ſpirits of theſe times, that rather then loſe or part with their wilde opinions, or let them lie unvented, would break all the bonds of peace, charity, and communion amongſt Chriſtians, and ſo utterly deprive the churches of Chriſt of all the benefit which otherwiſe their gifts and parts might ſtand in ſtead for. I doubt all ſorts of chriſtians of our times are too far baptized into this errour, and Satan hath too great a ſtroke in it to divide the hearts of Chriſtians about circumſtantials, when as they hold one and the ſame fundamentals joyntly together: The Lord in mercy to his churches remedy this great evil and ſin of our times.