Notes on the Apocalypse

by David Steele

Verses 1-3.—Here, our divine Mediator appears in the continued exercise of his prophetical office "in his estate of exaltation." While present with his disciples on earth, he told them he had many things to say to them, but they could not hear them then. (John xvi. 12) Upon his ascension he fulfilled his own and his Father's promise in sending the Holy Spirit to guide them into all truth—bring all things to their remembrance, and show them things to come. (v. 13.) The fulfilment of this promise we have in the whole of the New Testament,—doctrines, facts and predictions.

Jesus said,—"Of mine own-self I can do nothing." (v. 30.) The same is true of his teachings as of his works:—"The words that I speak unto you, I speak not of myself, (xiv. 10.) In all that "Jesus began both to do and to teach," (Acts i. 1,) he was instructed by his Father. These things are all plainly implied in the first verse. Indeed, the official actings of the three Persons in the Godhead had been frequently taught by Christ during the time of his personal ministry; and they are more fully and frequently recorded by the beloved disciple than by any other evangelist, in that gospel which still bears this apostle's name. Thus, it appears that although this book is called a "Revelation of Jesus Christ," he is not the ultimate author. It is a revelation "which God gave unto him." By God here, we are to understand the person of the Father. The reader is thus conducted to the divine origin of all supernatural revelation,—the eternal purpose of God. (Heb. i. 1, 2.) The object of the whole Bible, in the evolvement of the divine economy of man's redemption, appears to be the unfolding of the ineffable mystery of the Trinity, and displaying the perfections of the Godhead, to his own glory as the highest and last end.

The channel through which the divine will comes to the church, is exhibited in the beginning of this book. Originating with God the Father, passing to the Mediator, communicated to a holy angel; by his ministry it is made known to John, who reveals it to the church! How beautiful the order here! How wonderful and condescending on the part of God!

Although we commonly and justly designate the whole Bible by the name "Revelation;" yet we are to consider that this book is so called by way of eminence. Doubtless it is so styled by its divine Author because it reveals events which were then future, and which could not be discovered by human sagacity. But this holds equally true of other parts of the Scriptures, especially those parts which are prophetical. It may be that this book is called "Apocalypse" because of the opposition which it was to encounter from Antichrist, as also because of its singular and intended use to a peculiar portion of professing Christians. As on the one hand the Romish church, and too many who protest against her encroachments, prohibit or discourage the disciples of Christ from reading this book; so, on the other hand, it has been of singular use to others in strengthening their faith and ministering to their comfort.

John "bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw." A question arises here,—What is the difference, if any, between the "word of God" and the "testimony of Jesus Christ?" Or is there any distinction intended by the Holy Spirit? Most readers as well as expositors view these expressions as identical. We shall meet with them, or their equivalent, frequently hereafter; and it may be proper at the outset to inquire a little into this familiar phraseology. (See chapters i. 9; vi. 9; xii. 11, 17; xx. 4, etc.)

Recognising the inspired rule of interpretation,—"comparing spiritual things with spiritual," we refer to Psalm lxxviii. 5, where "testimony and law" are obviously distinguished. The same distinction will be found in Isa. viii. 16, 20. The prophet refers the reader to two tests of doctrine and practice: first the "law." But as the spouse of Christ is unable, in her perplexity, to apply the law to the present case in a manner satisfactory to herself, she is directed by her Lord, (Song i. 8,) to "go forth by the footsteps of the flock." That is, search and ascertain how the disciples applied the law in similar circumstances, and imitate their approved example. This is a rule recognised and often inculcated in the New Testament. (Heb. vi. 12.)

The inspired penman in Psalm lxxviii. 5, refers to the covenant transaction at Mount Sinai, where the "law" was exhibited as an appendix to the covenant of grace—"added to the promise." (Gal. iii. 19.) The reader will find this whole matter set before him, perhaps to his surprise and delight in Exod. xx. 1-17. The Lord (Jehovah) is the God (Elohim) of his people. How shall they know that he is their God? By the law?—No, for that is a rule to all men. They know by the testimony as distinct from the law. Testimony consists of facts. God's people knew that he was their God, because he "brought them out of the land of Egypt, out of the house of bondage." This was "the doing of the Lord,"—"the testimony of Jesus Christ." And so it is an important and precious truth to us at the present day.—"The preface to the Ten Commandments teacheth us, that God is the Lord (Jehovah) and our God."—This great historical fact is the controlling motive to acceptable obedience to the moral law. To this, among other truths of the gospel, every faithful minister will "bear witness" with the apostle John.

John also bore witness to "all things that he saw," as presented to him in a succession of visions to the end of this book, in view of some of which, he "wondered with great admiration." (xvii. 6.)

In the third verse there is a "blessing" pronounced on all such as "hear, read and keep those things which are written in the words of this prophecy." A mere reading and hearing of the Apocalypse will not secure the blessing. It is suspended on the keeping. "Blessed is he that keepeth the sayings of the prophecy of this book." (Ch. xxii. 7.) The divine and compassionate Author of this prophecy, who "knoweth the end from the beginning," foresaw the violent and ignorant opposition even to the reading of it, which would be encountered by those for whose special direction and comfort it was given. While the "man of sin" would attempt to deprive the church of the light of the Bible in general, the great "Antichrist" would join him in special hostility to this book. The judgment of the former is, that the Bible in the hands of the people will generate heresies; of the latter,—the Apocalypse is so "hard to be understood" as to be unintelligible. A revelation, and yet unintelligible! This is very nearly a contradiction. Such sentiments betray rebellion against the authority, and a reflection upon the wisdom and beneficence of God. All Christians acknowledge, as Peter says of the writings of Paul, that in this book are "some things dark and hard to be understood:" but there have been always and now are, some disciples who do not subscribe to the teaching of most expositors of this book,—that their actual fulfilment, alone, will interpret these predictions.—Doubtless it was in view of such discouragements that our Lord prefixed and repeated the special blessing. And this promised blessing of the Master himself is sufficient to countervail all the discouragements and hostility of the adversaries, thrown in the way of the reader and expositor. Moses "endured as having respect unto the recompense of the reward." Let us copy his example. "He is faithful that promised." Let the pious reader, therefore, disregard the counsel to "omit the reading, of this book in family worship," as we have sometimes heard; whether it be tendered by Papist, Prelate or Presbyterian, because it is directly contrary to the express command of Christ, (John v. 39,) and because by following such counsel, he would forfeit the special blessing here promised.

4. John, to the seven churches which are 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;