Notes on the Apocalypse

by David Steele

5. And from Jesus Christ, who is the faithful Witness, 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 blood,

6. And hath made us kings and priests unto God and his Father; to whom be glory and dominion for ever and ever. Amen.

Vs. 4-6.—Here we have the customary salutation, addressed to the churches of Asia Minor. Many other churches had been organized in other parts of the earth at this date; (A.D. 96:) but the special reason why John saluted these seven, and addressed an epistle to each, would seem to be his vicinity to them in the place of his present sojourning, and probably his personal acquaintance with them in the exercise of his ministry among them, (v. 11.) His prayer for these churches is substantially the same as that prefixed to most of Paul's epistles. Grace and peace are inseparable in the divine arrangement. "There is no peace, saith my God, to the wicked." (Isa. lvii. 21.)

The solitary pilgrim in his place of banishment, contemplating the Abrahamic covenant, and realizing that grace and that peace in which he desires his fellow disciples to share, sets before us the threefold source whence these divine influences flow. First, "from him which is, and which was, and which is to come;" a description of God the Father, whose personal subsistence has priority in the Godhead, and who occupies the like priority in voluntary relationship and economic standing. From the Father personally, as the representative of Trinity, we have seen (in verse 1,) this book emanated; and now from the same we are taught that "grace and peace" come to fallen man. Second, John's prayer here, differs from Paul's usual form in the beginning of his epistles; for Paul omits the Holy Spirit, commonly saying,—"Grace be to you, and peace from God the Father, and from our Lord Jesus Christ," (as in Gal. i. 3.) In this last book of Scripture we have the co-equal Three introduced as co-operating in the work of man's redemption. Thus our attention is directed to the "seven Spirits which are before the throne;" by which we are to understand the Holy Ghost, in his essential equality with God the Father, but in the place of official subordination. The Holy Spirit is one personally, but seven in his manifold gifts and graces, with special reference to the "seven churches." And whereas the divine Spirit, in the order of his personal subsistence and operation is third, here he occupies the second place in the order of revelation. Third, The special reason for reserving the notice of our Saviour to the last place, is doubtless that the "beloved disciple" may take occasion to leave on record an expression of his admiration of the Mediator's person, one of whose names is "Wonderful," (Isa. ix. 6;) and that he might exemplify the ruling principle of his own heart,—"We love him, because he first loved us." (1 John iv. 19.) The apostle dwells upon the personal glory of Immanuel, contemplating him in his threefold office of prophet, priest and king.—He is "the faithful witness" in his prophetical office. "The only begotten Son, which is in the bosom of the Father, he hath declared him." (John i. 18;) "who, before Pontius Pilate, witnessed a good confession." (John xviii. 37.) He is "the first-begotten of the dead." He "died unto sin once," as an expiatory sacrifice to atone for the guilt of an elect world. Being a "priest for ever after the order of Melchizedek," "he ever liveth to make intercession,"—"death hath no more dominion over him," as it had over Lazarus and many others who "came out of the graves after his resurrection." (Matt, xxvii. 52, 53.) Among all, he has the preeminence. (Col. i. 18.) He is "the Prince of the kings of the earth." There is not in the sacred volume a title of our Redeemer more full or expressive than this, on his headship or royal office. A prince is of royal parentage. Such is the understanding of mankind in all civilized nations. Joseph in Egypt typified, in part, the kingly office of Christ; and Solomon on the throne of Israel partially typified him in his dominion: but as Balaam foretold that he should be "higher than Agag," (Num. xxiv. 7,) so we may say he is higher than Joseph,—"A greater than Solomon is here." "Pharaoh said unto Joseph, Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou." When the Father says to the Son, "Thy throne, O God, is for ever and ever," (Ps. xlv. 6,) this is consistent with "excepting him that did put all things under him." (1 Cor. xv. 27.) Although we are not warranted to say with some, "The Father is the fountain of the Godhead, we may warrantably and boldly say, the Father is the fountain of authority. (John vi. 38.) The dominion of the Mediator is universal, reaching "from the roofless heaven to the bottomless hell." It is comfortable to the disciples to know this in anticipation of the rise and reign of Antichrist. He is, by the appointment of the Father "head over all things," (Eph. i. 22,)—"able to save to the uttermost all that come unto God by him," to "consume with the spirit of his mouth, and destroy with the brightness of his coming, that Wicked, the Man of Sin." (2 Thess. ii. 8.)

In view of the personal dignity and mediatorial dominion of Christ, the apostle gives expression to his admiration and wonder at the amazing love and condescension displayed by him on behalf of himself and all others, on whom that love was fixed from everlasting, and whose guilt and pollution were taken away by the atoning and cleansing blood of the Lamb. To these saving benefits is to be added the honour to which the redeemed are advanced as "kings and priests,—a royal priesthood." The living Head is "a priest upon his throne," (Zech. vi. 13,) and all the members are assimilated to him. (1 Pet. ii. 5, 9.)

7. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Even so, Amen.

Verse 7.—How animated the language, sublime the conception, and awe-inspiring the sentiment here! Time is annihilated! The end is seen from the beginning, and all eyes are directed to the sovereign Judge of the world, as he comes in majesty to fix the final destiny of all the children of Adam! These have constituted only two classes sincere world began. "Every eye shall see him," but the eye will affect the heart very differently. The hearts of some, with holy Job, will be filled with joy unspeakable, (Job xix. 26, 27;) but others, with mercenary Balaam, will be inspired with terror and dismay. (Num. xxiv. 17.) Of "them that pierced him," who shall be able to abide his indignation? Judas, Caiaphas, Herod and his men of war; Pontius Pilate, and all who have consented to the counsel and deed of them, "must appear before his judgment seat." "All kindreds of the earth," covering all the combinations of "Antichrist" during the definite period of twelve hundred and sixty years, "shall wail because of him," (Rev. xiv. 10, 11.) Assured of the equity of Messiah's judgment, the apostle, in the exercise of "like precious faith with all them that believe," subjoins his hearty assent,—"Even so, Amen:" "So let all thine enemies perish, O Lord." Doubtless the design of the Holy Spirit in this verse is to furnish ground of encouragement to those who were to be engaged in the protracted conflict with the powers of darkness foreshadowed in the prophecy of this book.

8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Ver. 8.—The same divine person, to whom the apostle directs the doxology in the 6th verse, is introduced in the 8th: that is, the Lord Christ. He claims eternity and omnipotence. He describes himself here in the very words which in the 4th verse are descriptive of the eternal subsistence of the person of the Father. "Alpha and Omega," the first and last letters of the Greek alphabet, are explained in the words,—"the beginning and the ending." This language is not to be understood as expressing or defining the duration of the Godhead only; but it points also to the divine purpose and providence. To the same purpose speaks our Redeemer under the name of Wisdom:—"The Lord (the Father) possessed me in the beginning (head, purpose) of his way, before his works of old." (Prov. viii. 22.) In joint counsel with the Father, ere the wheels of time began to move, and being "almighty" to execute the purposes of God, he is perfectly qualified to act as the final Judge of the world. And in the great and last day "every tongue must confess that he is Lord, to the glory of God the Father." (Phil. ii. 11.) "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." (Rom. xiv. 9.)—"God is judge himself." (Ps. 1. 6.)

9. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.