The Revelation Explained / An Exposition, Text by Text, of the Apocalypse of St. John

This book of the Revelation is frequently styled the Apocalypse, derived from the word by which it is designated in Greek. Jesus Christ having received it from God, its author, designed it for the future benefit of his church, and communicated it to his servants by the hand of the beloved apostle John. Its character is described by its title "Revelation," which signifies something revealed or made known; and its object was to "show unto his servants things which must shortly come to pass." This object of God's in delivering the Revelation to his church should be a sufficient refutation of the popular theory that this book is unintelligible, and its varied symbols wrapped in such deep mystery that their meaning can not be evolved; for it is not consonant with the supreme power and wisdom of the God-head to suppose that, in making a revelation to man, he would make the fatal mistake of clothing his language with a mystery that defies the intellect of mortals to unveil. It is said of the things herein revealed that they "must shortly come to pass," by which is meant not that they were all to be completely fulfilled within a short time, but that the series of special events predicted were soon to begin. Thus, we speak of a century or eternity as near at hand, by which we mean that the events of the period spoken of are about to commence, although the end of the series may be very far off.

But who are "his servants"? For whose benefit was the Revelation given? Surely it was for all those who become children of God by faith in Christ Jesus, from the beginning of the gospel dispensation when it was given, until the end of time; for a benediction is pronounced upon all those who read and hear its prophecies and "keep those things which are written therein." It was this promised blessing unto the earnest inquirers into the truths of Revelation that enabled the writer to decide to give these prophecies the consideration that is justly their due, and to recognize their infinite importance to the present church; "for the time is at hand" that will close the series of events herein predicted and usher in eternity. Every fulfilment of prophecy brings with it new duties, and enjoins fresh responsibilities upon the people of God; yea, "every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of Holy Writ." Daniel prophetically described some of the events contained also in the Apocalypse, but he was told to shut up the words and seal the book until the time of the end, when "many shall run to and fro, and knowledge shall be increased."

It has been a matter of conjecture as to who the angel or messenger was that Christ sent to deliver the prophecies to John. Some suppose it to have been Gabriel, because of his having been a chosen instrument to deliver similar prophecies to Daniel. Some think it was Elijah, he having been translated that he should not see death, and afterwards appearing on the mount of transfiguration. Others think it was one of the redeemed sons of earth; because afterward, when rejecting the worship John was about to tender him, he says, "See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God." Chaps. 19:10; 22:9. But we can not identify this messenger positively, as no definite information is given. To these revelations received John bore a faithful record of all things that he saw, implying the fact that they passed in vision before him and he beheld them as in a picture.

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;

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 him be glory and dominion for ever and ever. Amen.

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.

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.

The Apocalypse opens with the salutation of John to the seven churches in Asia, unto whom it was particularly addressed, and for whom special messages were prepared. There were other congregations of the church of God in Asia, or Asia Minor, besides the seven to whom the Revelation was sent, such as Colosse, Miletus, Troas, etc. Why only seven were addressed, we do not know, unless it be that the number seven is used, as elsewhere in the Sacred Volume, to denote fulness or completeness, being, as has been said, "a kind of memorial of the great facts of the first seven days of time which have divided all ages into cycles of weeks." So when we read of Christ's walking in the midst of the seven churches, we are to understand that he is in all the congregations of his people; and the ministers of the seven churches who are upheld by the Lord himself are representative, in one important sense at least, of the entire Christian ministry; for Christ has promised to be with them alway "even unto the end of the world." Mat. 28:20.

This salutation of John's is one of great beauty and splendor, setting forth, as it does, the divine attributes of the great Jehovah in a striking manner as he "which is, and which was, and which is to come," an expression embracing eternity and designating the eternal, unchangeable God. The seven spirits before his throne describe the third person in the Trinity, as will appear clearer hereafter, seven being used as a sacred or perfect number designating his dignity and excellence. Some have supposed that seven angelic spirits were here described; but it is not consistent with the honor due the God-head to suppose that created intelligences should be exalted to a plane of equality with the supreme Deity. Moreover, they would probably have been described as seven angels, and not as seven spirits.

Jesus Christ is mentioned next and more fully described, he being the direct author of the Revelation. He is "the first begotten of the dead, the prince of the kings of the earth," and the one "that loved us, and washed us from our sins in his own blood." The statement that Christ is the "first-begotten of the dead," is parallel to similar expressions in the Bible, where he is declared to be "the first-fruits of them that slept," "and the first-born from the dead." Though others had been restored to life before the resurrection of Christ, yet he was the first to rise with an immortal, glorified body. These expressions may also denote that Christ was the chief or central figure among all those who arose. But it was by virtue of his coming and of his victory over death that any were enabled to rise before his resurrection, as in the mind and purpose of God, who "calleth those things which be not as though they were" (Rom. 4:17), Christ was ordained to die and rise again, from the foundation of the world. He is the "prince of the kings of the earth" by virtue of his being exalted to the right hand of God, with "angels and authorities and powers being made subject unto him." 1 Pet. 3:22. "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Eph. 1:21.

"Unto him that loved us, and washed us from our sins in his own blood," describes the great atonement work of Jesus Christ, by which we are cleansed from all sin and made a royal, kingly priesthood unto God even in this world. Every soul that has received the blessed experience John here describes will be able to appreciate the unbounded rapture the beloved apostle felt in the contemplation of this wonderful theme of redemption that caused him to ascribe to God, its author, "glory and dominion forever and ever."

This Jesus is he who will come again, not in humiliation and suffering, but in glory and honor; not as a Lamb to shed his blood for the sins of the world, but as the Lion of the tribe of Juda, with infinite power and majesty, causing all the kindreds of earth to wail because of him. The blasphemous Jews, who clamored for his crucifixion; Pilate, who delivered him up; and the Roman soldiery, who drove the nails and pierced his side, producing a death of greatest ignominy—all will see him when he comes. But while the proud enemies of God and the cruel oppressors of his saints are overwhelmed with terror at the sight of His person, the saints of all ages will shout for joy, saying, "Even so. Amen." "The judgments of the Lord are true and righteous altogether." In the face of this awful truth, how dare men assert that the second advent will usher in a thousand years of peace and tranquility, during which time the wicked will lie in their graves, when God's word declares that every eye shall see him when he comes?

The present description of Christ closes with the statement that he is the Alpha and the Omega, which, being the first and last letters of the Greek alphabet, mean the same as "the beginning and the ending"; while the whole concludes with the statement that he is the one "which is, and which was, and which is to come, the Almighty"—which is the same as the description given of God in verse 4. Nothing in addition to this could be ascribed to Christ. Every attribute with which the Deity himself is invested is here ascribed to Jesus Christ. If our Savior is anything more than this description declares him to be, it is beyond the reach of our finite minds to comprehend. The sacred writers everywhere speak of him as a being worthy of worship and praise; and this fact, taken in connection with the universal proneness of men to take the honor from God and to give it to those who are no gods, is a convincing proof that Christ is God and, as such, is worthy of all honor and praise; and nowhere is there given in regard to Christ a warning caution such as John received from the angel at whose feet he fell to worship—"See thou do it not ... worship God."

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.

10. I was in the Spirit on the Lord's 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 unto Philadelphia, and unto Laodicea.

At the time the Revelation was given, John was a prisoner in the Isle of Patmos (now called Patmo or Patino), a small, desolate, rocky island in the Aegean sea, near the coast of Asia Minor, its greatest length from north to south being about ten miles, and its greatest breadth six. To this lonely place, according to Jerome and others, John was exiled during the reign of the tyrant Domitian, in A.D. 95. The reason of his banishment is given—"For the word of God, and for the testimony of Jesus Christ." Having confined him to this barren spot, the emperor no doubt thought he had effectually cleared the world of this preacher of righteousness. Doubtless the persecutors of John Bunyan² thought the same when they had him shut up in Bedford jail. But when men think the truth is dead and buried out of sight, God suddenly gives it a resurrection with thirty-fold greater glory. It was so in this case. The giving of the book of Revelation—the writing on this spot of the history of the church in advance—has changed the name of this rocky island from deepest infamy to one of sacred interest and holy recollections. The death of Domitian occurred in A.D. 96, and his successor, the humane Nerva, recalled those who had been exiled because of their faithfulness to Christianity; and John returned to Ephesus, where he spent the remainder of his days, dying a natural death at the advanced age of about one hundred years.

Footnote 2: (return)

John Bunyan (1628-1688) was a Puritan. After the restoration of the Stuarts to the throne, at the close of the English Revolution and the failure of the Commonwealth, he was imprisoned for twelve years "on account of non-conformity to the established worship." It was during this dreary confinement that he wrote his "Pilgrim's Progress," the most admirable allegory in English literature.

The humble manner in which John speaks of himself is affectionate. He does not represent himself to the churches as some great apostle or prophet, but as "your brother and companion in tribulation," a sharer with them in the trials and the persecutions that they were all called upon to endure. He also testified that he was "in the kingdom and patience of Christ," of which we will speak more hereafter.

It was on the first day of the week, or the Lord's day, that the vision recorded in this chapter was given John, while he was "in the Spirit," or under the influence of the spirit of prophecy. He was commanded to write in a book the things that he saw and to send it unto the seven churches of Asia. It is important to bear in mind the fact that these visions are things that John saw, all the actors and events passing before him as a moving panorama—the most stupendous scene that human eyes have ever beheld, containing the future political history of various nations and kingdoms and also the history of the church in her different phases from the beginning until the final consummation. Of the seven churches we will speak more particularly hereafter.

12. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

13. And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

14. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

15. And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

16. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.

17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

18. I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

The hieroglyphic, or symbolic, characters now begin. Turning in the direction from which the voice came, John saw seven beautiful candle-sticks and standing in their midst, a personage whose appearance was inexpressibly glorious. John had recognized the voice of Christ announcing "I am the first and the last," but he was not prepared for the sight that met his gaze when he turned and found himself in the immediate presence of his August Majesty, the Son of God. A human form was there, but clothed in such vestments as proclaimed God; and no wonder mortality was overwhelmed when ushered into the presence of the uncreated Deity—he whose feet glowed as brass in a furnace, whose eyes were as a flame of fire, and whose voice was as the sound of many waters. Any man would have fallen as dead before such a personage as is here described. Men may talk atheism, but it is the atheism of the lips and of a coward heart, an atheism that would flee appalled before the burning footsteps of the Deity, and the irresistible conclusion would be, "It is God himself."

John was not left in doubt regarding the identity of this personage; for, laying his hand upon the prostrate form of the apostle, he said, "Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of hell and of death." The ever-living One entered death's domains and permitted himself to be bound with chains; but at his pleasure he broke them asunder, conquered death, and rose triumphant, carrying with him the keys of hell and of death; and he has ascended on high, alive forevermore; and at his voice all the dead will arise at his appearing, for the grave can no longer hold its victims.

This vision settles an important fact—that when Christ appears upon the panoramic scene, he comes in his own person, and not in the character of a created substitute. There may be symbols connected with his person—the sword of his mouth may signify vengeance upon his enemies; his eyes as a flame of fire, superior intelligence and penetrating vision, etc.—but he distinctly announces himself to be the Christ of God. There is no creature in the universe that could personate "him that liveth, and was dead, but is alive forevermore."

19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

At the time the Revelation was given, Ephesus was the chief capital of Proconsular Asia and its pride and glory. It was also that country's chief mart of idolatry, containing, as it did, the magnificent temple of Diana, which is reckoned as one of the seven wonders of the world. This temple, according to the disclosures of modern excavations, was four hundred and eighteen feet in length, and two hundred and thirty-nine in width, with one hundred beautiful external pillars of Parian marble, each a single shaft about fifty-six feet high. The city was proud of the title it had received, "Servant of the Goddess," and even the Roman emperors vied with wealthy natives in lavishing gifts to her. One of the latter, named Vibius Salutaris, presented a large quantity of gold and silver images to be carried annually in procession.

In this proud, wealthy, idolatrous city the apostle Paul planted a Christian church, and the great inroads the gospel made into the prevalent system of idolatry is shown by one circumstance mentioned in the Book of Acts. "And many that believed came, and confessed, and showed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed." Acts 19:18-20. Fifty thousand pieces of silver would be equal to ten thousand dollars' worth, or, according to some estimates, six times that amount. But ten thousand dollars' worth of books on incantation and magic alone destroyed, considering the scarcity of books in that day, shows the wondrous extent to which the gospel had been accepted. This was made the occasion of a great tumult in the city, when one, Demetrius, seeing that the prestige of Diana was diminishing, stirred up the people of the city against Paul and his companions, and cried vehemently, "Great is Diana of the Ephesians!" The souvenir silver shrines and images of this goddess, which had been in such demand by the multitudes of people constantly visiting the city, were no longer sought for when the knowledge of the one true God was made known; and well might Demetrius and his fellow-craftsmen be alarmed as their means of wealth disappeared.

The spiritual condition of this church in Paul's time is worthy of notice; for it presents a striking contrast with its condition at the time when the special message of the Revelation was addressed to it. Paul in his epistle to the Ephesians taught them the glorious doctrine of entire sanctification (chap. 5:25-27), and they had received the experience; for he gives them the express command, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Chap. 4:30. And again, "After that ye believed, ye were sealed with that holy Spirit of promise." Chap. 1:13. Their ministers, also, had been placed in their position by authority of the Holy Ghost, and were commanded to feed the flock. See Acts 20:28. When this was their heavenly experience, their "first works" of patience, love, and perseverance, were acceptable unto Christ; but it was not their present condition. A sad declension had taken place; therefore the declaration, "I have somewhat against thee, because thou hast left thy first love." This was no mere human estimate placed upon their piety, but it was their condition as Christ himself knew it to be. He "who walketh in the midst of the seven golden candlesticks," and knoweth the hearts of all men, declared they had fallen, and commanded them to repent and to do the first works. How sad that a congregation which had one time enjoyed the fulness of God's favor should fall from grace and be threatened with destruction by the Lord himself! But there is one consolation to be obtained from the experience of this church, and that is, that even if persons have enjoyed an experience of pardon and of sanctification and have lost it, there is a possibility of their recovering the favor of God, provided they "repent, and do the first works."

But Christ, who in chapter 1:5 is said to be "the faithful witness," will not overlook anything that is good, nor censure a congregation unjustly. He finds in this church one fact worthy of commendation—their abhorrence of the deeds of the Nicolaitans. The infamous practises attributed to this party are promiscuous sexual intercourse and the eating of things sacrificed to idols. It is said to have derived its name from Nicolas, a proselyte of Antioch, who was one of the seven deacons appointed by the church at Jerusalem, Acts 6:5. But there is no satisfactory evidence that Nicolas was its founder; and it is the belief of many, that the sect attributed their origin to him simply to gain the prestige of his name. However, its mention in this connection is sufficient proof that at this time those corrupt principles had been widely promulgated.

The letter closes with an admonition and a promise—an admonition to give heed to the things uttered by the Spirit, and a promise of everlasting life to the overcomer. This shows that Christ does not approve or condemn indiscriminately. If the great mass of professors continue in their backslidden condition, the individual that gives heed to God's Word and is made an overcomer will have a right to "the tree of life, which is in the midst of the paradise of God."

What, may we ask, has been the fate of this church against which Christ uttered the threat of removal? There is no proof that they gave heed to the exhortation to repent, and the candle-stick has long since been taken away. Not a vestige of a church remains to mark the site of this once important congregation; nay, the city itself is no more, the stork, the jackal, and a few miserable Turkish huts alone remaining on the site of this once proud metropolis where thousands congregated and cried, "Great is Diana of the Ephesians!"

8. And unto the angel of the church in Smyrna write; These things saith the first and the last which was dead, and is alive;

9. I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

10. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

11. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

Smyrna was situated on a bay of the Aegean Sea, its beautiful harbor rendering it from time immemorial one of the most important commercial cities of Asia Minor. History does not inform us when the gospel was first introduced in this city; but at a very early date a large congregation existed there, with the venerable Polycarp as its pastor. He suffered death by martyrdom under the reign of Marcus Aurelius about A.D. 167.

In each of the seven letters to the churches Christ introduces himself by some appellation significant of the character he assumes toward them. In this he styles himself "the first and the last, which was dead, and is alive," a fact very important for that congregation to remember during the great seasons of persecution and oppression through which they were to be called to pass.

Against this church Christ has no words of condemnation to utter; all is encouragement and promise. Their condition of poverty is mentioned. It is probable that this very poverty arose because of their accepting Christianity and taking joyfully the spoiling of their goods; for it is a well-known fact that, when individuals embrace Christianity in an idolatrous land, they are disinherited by parents, cast out by relatives, and denied public employment. Even the community refuses to associate with them or to render them assistance in any form. Their means of subsistence is thus cut off, and they are harassed in every possible manner. Perhaps this is the very trial of poverty the church of Smyrna passed through; but Christ declares that they are rich: yea, God hath "chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him." Jas. 2:5. Their enemies may think that they have reduced them to a condition of wretchedness, but in this the persecutors are mistaken. God says the righteous are rich. A certain writer has remarked, "There is many a rich poor man, and many a poor rich man."

The blasphemy of opposing, self-styled Jews is next mentioned. In all probability the term Jew is applied in its spiritual sense. Paul declares that "he is not a Jew which is one outwardly ... but he is a Jew which is one inwardly" (Rom. 2:28, 29), and that "if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. These persons professed to belong to the true "Israel of God" (Gal. 6:16), but they were without salvation; and the Smyrnaen church would not recognize them as belonging to the congregation, and therefore the only name that could be applied to them was "the synagogue of Satan." Had they been tolerated in the assembly of the righteous, Christ would have condemned or rebuked the church for not performing their duty, the same as he did the churches of Pergamos and Thyatira.

Great persecutions for the church of Smyrna are predicted; but he "which was dead, and is alive forevermore," having passed through the ordeal of suffering and death himself, stands in a position to speak words of comfort and consolation, assuring them in the strongest terms that, although wicked men and the devil may cast them into prison and persecute them unto the death, yet "he that overcometh shall not be hurt of the second death." The overcomers are of the number of those who, having had "part in the first resurrection, on such the second death hath no power." Chap. 20:6. The ten days doubtless are prophetic time (which will be explained later) and signify ten years, which was probably fulfilled in the terrible persecution that began under the reign of Diocletian, and continued ten years, or from A.D. 302 to 312.

The subsequent history of Smyrna has been different from that of Ephesus, in that it has retained its name and importance until the present day, being the greatest commercial city in the Levant. It has a population of more than two hundred thousand, several thousand of whom belong to the Greek and Armenian churches. The light there has become dimmed, but let us pray that God will soon remember the faith and perseverance of his ancient servants and again trim the lamps that once shone so brightly.

12. And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;

13. I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

15. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

16. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Christ censures them severely, however, for tolerating persons in their midst who held the doctrine of Balaam and the pernicious sentiments of the Nicolaitans, and he threatens to fight against them with the sword of his mouth unless they repent. The doctrine of Balaam is partly explained—he "taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication." When Balak desired Balaam to pronounce a curse against Israel, God by various means miraculously prevented Balaam's doing so; but Balaam craftily instructed Balak to make use of the women of Moab to seduce the men of Israel to sacrifice to their idols and to indulge in the licentious accompaniments to such idolatry. In many places in heathen countries to-day vile women are attached to the temples of the gods, and at certain stated feasts licentiousness becomes a sanctioned part of the religious celebration. Balaam's plan was successful. God was displeased with Israel, and because of this fornication there fell in one day twenty-four thousand. For a full account see Num. 22-25; 31:13-17.

It would appear that the doctrine of Balaam and the doctrine of the Nicolaitans were classed as two different heresies; but the corrupt tenets of the latter were identical with those of the former, and the probable meaning is, "As the Hebrews had Balaamites among them; so, likewise, you have among you the Nicolaitans teaching the same pernicious doctrines." It is also a singular fact that the Hebrew signification of Balaam and the Greek of Nicolas is the same—"subduer of the people." Thus the doctrine of Balaam would stand as a representation of the principles taught by the Nicolaitans.

The letter to this church also closes with an exhortation and a promise. Hidden manna and a white stone in which is inscribed a new name are rewarded the overcomer. The interpretations of this white stone have been various, but the difficulty seems to lie in determining which ancient custom is meant. The most satisfactory to my mind is that contained in the following account by Mr. Blunt:

"In primitive times, when traveling was rendered difficult from want of places of public entertainment, hospitality was exercised by private individuals to a very great extent, of which, indeed, we find frequent traces in all history, and in none more than in the Old Testament. Persons who partook of this hospitality, and those who practised it, frequently contracted habits of friendship and regard for each other, and it became a well-established custom among the Greeks and Romans to provide their guests with some particular mark, which was handed down from father to son, and insured hospitality and kind treatment whenever it was presented. This mark was usually a small stone or pebble, cut in halves, upon each of which the host and the guest mutually inscribed their names, and then interchanged with each other. The production of these stones was quite sufficient to insure friendship for themselves or descendants whenever they traveled again in the same direction; while it is evident that these stones required to be privately kept, and the names written upon them carefully concealed, lest others should obtain the privileges instead of the persons for whom they were intended." So those who have obtained salvation and are overcomers through the blood have received the sure pledge of Christ's eternal friendship (which those who know not God can not receive) and are invited to partake of all of his hospitalities, even to "eat of the hidden manna," which is experienced by the truly sanctified.

18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;

19. I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.

21. And I gave her space to repent of her fornication; and she repented not.

22. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.

23. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.

25. But that which ye have already hold fast till I come.

26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

27. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

28. And I will give him the morning star.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

To this congregation Christ manifests himself in the character of him "who hath his eyes like unto a flame of fire, and his feet like fine brass," denoting the fact that he is the great discerner of all hearts and that he is able to render unto every man according to his deeds. Whether the expression, "his feet like fine brass," has any particular signification, I am unable to say.

This letter opens with a commendation of the works, the charity, the service, and the faith of this church. In these things they had made considerable advancement. Nevertheless, Christ had something against them, because they had suffered "that woman Jezebel" to teach false doctrines and to seduce the servants of Christ to compromise with idolatry and to commit fornication. It is improbable that Jezebel was her real name; but she was a Jezebel in character, named in this letter after King Ahab's wicked wife, who killed the Lord's prophets, seduced her husband into idolatry, and fed the priests of Baal at her own table. Some have supposed that this appellation designated a number or class of people teaching these doctrines; but the manner in which "her children," or disciples, are spoken of would seem rather to point out a particular woman—one who was a leader and the chief instrument of mischief.

The long-suffering of Christ had been manifested in this case. He had given her an opportunity to repent of her evil deeds, but she would not. Now he declares that he will cause his judgments to descend upon her and her followers. By casting her into a bed is doubtless meant that he would bring her down upon a bed of sickness and pain and thus make her a most distressing object. Her partners in sin were to suffer "great tribulation," and "her children," or disciples, he would kill with death, or deadly pestilence. Thus would this whole corrupt party be visited with divine judgments according to their works; while their great pretensions to wisdom and discernment, "as they speak," or as they term it, will be shown to be nothing but the "depths of Satan."

The frequent references to these gross sins in the letters to the churches may seem a little strange to us in the altered circumstances of society in which we live; but when we consider the tone of public sentiment and the prevalence of idolatry at that time, it will be seen that the lapse into these sins was very easy. Some compromised with the heathen by joining in their idolatrous feasts, maintaining that the meat was not affected one way or the other, and this proved but a stepping-stone to the licentious principles and the corrupt practises of those with whom they thus associated.

The remainder of this letter is full of encouragement to the faithful. The only burden Christ placed upon them was a severe censure because they tolerated that abominable party in their midst. They were exhorted to continue faithful and were promised power over the nations. These they should rule with a rod of iron, the same as Christ, who received this power from his Father. The law, or rod, with which Christ, and his people with him, as kings and priests, rule the nations is the word of God, the most unyielding law, based upon the greatest authority, ever written. "Let the saints be joyful in glory ... let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written: this honor have all his saints." Psa. 149:5-9.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.

2. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.

3. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.

5. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

6. He that hath an ear, let him hear what the Spirit saith unto the churches.