Preface of the Lord's Day
To be used on Sundays as appointed, but not on the succeeding weekdays
1. Of God the Father
Creator of the light and source of life, who hast made us in thine image, and called us to new life in Jesus Christ our Lord.
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2. Of God the Son
Through Jesus Christ our Lord; who on the first day of the week overcame death and the grave, and by his glorious resurrection opened to us the way of everlasting life.
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3. Of God the Holy Spirit
Who by water and the Holy Spirit hast made us a new people in Jesus Christ our Lord, to show forth thy glory in all the world.
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Because in Jesus Christ our Lord thou hast received us as thy sons and daughters, made us citizens of thy kingdom, and given us the Holy Spirit to guide us into all truth.
Almighty and everlasting God, whose will it is to restore all things in thy well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen
Preface of the Lord's Day, or of Baptism
Old Testament Reading
9" I watched till thrones were put in place, And the Ancient of Days was seated; His garment was white as snow, And the hair of His head was like pure wool. His throne was a fiery flame, Its wheels a burning fire; 10A fiery stream issued And came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The court was seated, And the books were opened. 11"I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame. 12As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time. 13" I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. 14Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. -- NKJV
1The LORD reigns, He is clothed with majesty;
The LORD is clothed,
He has girded Himself with strength.
Surely the world is established, so that it cannot be moved.
2Your throne is established from of old;
You are from everlasting.
3The floods have lifted up, O LORD,
The floods have lifted up their voice;
The floods lift up their waves.
4The LORD on high is mightier
Than the noise of many waters,
Than the mighty waves of the sea.
5Your testimonies are very sure;
Holiness adorns Your house,
O LORD, forever.
New Testament Reading
1The Revelation of Jesus Christ, which God gave Him to show His servants-things which must shortly take place. And He sent and signified it by His angel to His servant John, 2who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. 3Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. 4John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, 6and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. 7Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. 8"I am the Alpha and the Omega, the Beginning and the End," says the Lord, "who is and who was and who is to come, the Almighty." -- NKJV
33Then Pilate entered the Praetorium again, called Jesus, and said to Him, "Are You the King of the Jews?" 34Jesus answered him, "Are you speaking for yourself about this, or did others tell you this concerning Me?" 35Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?" 36Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here." 37Pilate therefore said to Him, "Are You a king then?" Jesus answered, "You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth. Everyone who is of the truth hears My voice." -- NKJV
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1Now when they drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples; 2and He said to them, "Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat. Loose it and bring it. 3And if anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it,' and immediately he will send it here." 4So they went their way, and found the colt tied by the door outside on the street, and they loosed it. 5But some of those who stood there said to them, "What are you doing, loosing the colt?" 6And they spoke to them just as Jesus had commanded. So they let them go. 7Then they brought the colt to Jesus and threw their clothes on it, and He sat on it. 8And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road. 9Then those who went before and those who followed cried out, saying: " Hosanna! ' Blessed is He who comes in the name of the LORD!' 10Blessed is the kingdom of our father David That comes in the name of the Lord! Hosanna in the highest!" 11And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve. -- NKJV
1Daniel's vision of the four beasts. (1-8) and of Christ's kingdom. (9-14) The interpretation. (15-28) 1-8 This vision contains the same prophetic representations with Nebuchadnezzar's dream. The great sea agitated by the winds, represented the earth and the dwellers on it troubled by ambitious princes and conquerors. The four beasts signified the same four empires, as the four parts of Nebuchadnezzar's image. Mighty conquerors are but instruments of God's vengeance on a guilty world. The savage beast represents the hateful features of their characters. But the dominion given to each has a limit; their wrath shall be made to praise the Lord, and the remainder of it he will restrain. 9-14 These verses are for the comfort and support of the people of God, in reference to the persecutions that would come upon them. Many New Testament predictions of the judgment to come, have plain allusion to this vision; especially Re 20:11,12|. The Messiah is here called the Son of man; he was made in the likeness of sinful flesh, and was found in fashion as a man, but he is the Son of God. The great event foretold in this passage, is Christ's glorious coming, to destroy every antichristian power, and to render his own kingdom universal upon earth. But ere the solemn time arrives, for manifesting the glory of God to all worlds in his dealings with his creatures, we may expect that the doom of each of us will be determined at the hour of our death; and before the end shall come, the Father will openly give to his incarnate Son, our Mediator and Judge, the inheritance of the nations as his willing subjects. 15-28 It is desirable to obtain the right and full sense of what we see and hear from God; and those that would know, must ask by faithful and fervent prayer. The angel told Daniel plainly. He especially desired to know respecting the little horn, which made war with the saints, and prevailed against them. Here is foretold the rage of papal Rome against true Christians. St. John, in his visions and prophecies, which point in the first place at Rome, has plain reference to these visions. Daniel had a joyful prospect of the prevalence of God's kingdom among men. This refers to the second coming of our blessed Lord, when the saints shall triumph in the complete fall of Satan's kingdom. The saints of the Most High shall possess the kingdom for ever. Far be it from us to infer from hence, that dominion is founded on grace. It promises that the gospel kingdom shall be set up; a kingdom of light, holiness, and love; a kingdom of grace, the privileges and comforts of which shall be the earnest and first-fruits of the kingdom of glory. But the full accomplishment will be in the everlasting happiness of the saints, the kingdom that cannot be moved. The gathering together the whole family of God will be a blessedness of Christ's coming.
1Christ taken in the garden. (1-12) Christ before Annas and Caiaphas. (13-27) Christ before Pilate. (28-40) 1-12 Sin began in the garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion from thence to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked, Whom seek ye? When the people would have forced him to a crown, he withdrew, ch. 6:15|, but when they came to force him to a cross, he offered himself; for he came into this world to suffer, and went to the other world to reign. He showed plainly what he could have done; when he struck them down he could have struck them dead, but he would not do so. It must have been the effect of Divine power, that the officers and soldiers let the disciples go away quietly, after the resistance which had been offered. Christ set us an example of meekness in sufferings, and a pattern of submission to God's will in every thing that concerns us. It is but a cup, a small matter. It is a cup that is given us; sufferings are gifts. It is given us by a Father, who has a father's authority, and does us no wrong; a father's affection, and means us no hurt. From the example of our Saviour we should learn how to receive our lighter afflictions, and to ask ourselves whether we ought to oppose our Father's will, or to distrust his love. We were bound with the cords of our iniquities, with the yoke of our transgressions. Christ, being made a sin-offering for us, to free us from those bonds, himself submitted to be bound for us. To his bonds we owe our liberty; thus the Son makes us free. 13-27 Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the letting forth of water. The sin of lying is a fruitful sin; one lie needs another to support it, and that another. If a call to expose ourselves to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. They said nothing concerning the miracles of Jesus, by which he had done so much good, and which proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his truth, wilfully shut their eyes against it. He appeals to those who heard him. The doctrine of Christ may safely appeal to all that know it, and those who judge in truth bear witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we. 28-32 It was unjust to put one to death who had done so much good, therefore the Jews were willing to save themselves from reproach. Many fear the scandal of an ill thing, more than the sin of it. Christ had said he should be delivered to the Gentiles, and they should put him to death; hereby that saying was fulfilled. He had said that he should be crucified, lifted up. If the Jews had judged him by their law, he had been stoned; crucifying never was used among the Jews. It is determined concerning us, though not discovered to us, what death we shall die: this should free us from disquiet about that matter. Lord, what, when, and how, thou hast appointed. 33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used,
1Christ's triumphant entry into Jerusalem. (1-11) The barren fig-tree cursed, The temple cleansed. (12-18) Prayer in faith. (19-26) The priests and elders questioned concerning John the Baptist. (27-33) 1-11 Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would encourage his disciples who were full of fear. Also, that he was not disquieted at the thoughts of his approaching sufferings. But all marked his humiliation; and these matters teach us not to mind high things, but to condescend to those of low estate. How ill it becomes Christians to take state, when Christ was so far from claiming it! They welcomed his person; Blessed is he that cometh, the "He that should come," so often promised, so long expected; he comes in the name of the Lord. Let him have our best affections; he is a blessed Saviour, and brings blessings to us, and blessed be He that sent him. Praises be to our God, who is in the highest heavens, over all, God blessed for ever. 12-18 Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its courts, to show that when the Redeemer came to Zion, it was to turn away ungodliness from Jacob. The scribes and the chief priests sought, not how they might make their peace with him, but how they might destroy him. A desperate attempt, which they could not but fear was fighting against God. 19-26 The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God. One great errand to the throne of grace is to pray for the pardon of our sins; and care about this ought to be our daily concern. 27-33 Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do the miracles which he did, unless God were with him.
1The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to "the things which are," that is, the then present state of the church, and contains the epistle of John to the seven churches, and his account of the appearance of the Lord Jesus, and his direction to the apostle to write what he beheld, ch. 1:9-20|. Also the addresses or epistles to seven churches of Asia. These, doubtless, had reference to the state of the respective churches, as they then existed, but contain excellent precepts and exhortations, commendations and reproofs, promises and threatenings, suitable to instruct the Christian church at all times. 2. Contains a prophecy of "the things which shall be hereafter," and describes the future state of the church, from the time when the apostle beheld the visions here recorded. It is intended for our spiritual improvement; to warn the careless sinner, point out the way of salvation to the awakened inquirer, build up the weak believer, comfort the afflicted and tempted Christian, and, we may especially add, to strengthen the martyr of Christ, under the cruel persecutions and sufferings inflicted by Satan and his followers. The Divine origin, the design, and the importance of this book. (1-3) The apostle John salutes the seven churches of Asia. (4-8) Declares when, where, and how, the revelation was made to him. (9-11) His vision, in which he saw Christ appear. (12-20) 1-3 This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly. Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible. It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin. 4-8 There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him
97:9 The thrones - The kingdoms of this world were destroyed by God the king, and judge of all, called the Ancient of days, because of his eternal deity. 117:11 Destroyed - This cannot but be meant of the ruin and judgment of antichrist. 137:13 A son of man - That is, the Messiah, he came with the clouds of heaven, gloriously, swiftly and terribly. And came - This relates to his ascension, at which time, he received his royal investiture, for the protection of his church, and curbing of their enemies.
3618:36 My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, Joh 18:31|, and afterward actually did, Joh 19:16|. 3718:37 Thou sayest - The truth. To this end was I born - Speaking of his human origin: his Divine was above Pilate's comprehension. Yet it is intimated in the following words, I came into the world, that I might witness to the truth - Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also. Every one that is of the truth - That is, a lover of it, heareth my voice - A universal maxim. Every sincere lover of truth will hear him, so as to understand and practise what he saith.
111:1 To Bethphage and Bethany, at the mount of Olives - The limits of Bethany reached to the mount of Olives, and joined to those of Bethphage. Bethphage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethany and Bethphage met. Mt 21:1|; Lu 19:29; John 12:12. 1111:11 Mt 21:10|,17.
11:1 The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of John the Divine, a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Rev 22:6|; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, The end of all things is at hand; and our Lord himself, Behold, I come quickly. There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it. It is said afterward, Write what thou seest; and again, Write what thou hast seen, and what is, and what shall be hereafter; but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, the angel of God, and particularly mentioned, Rev 17:1|; 21:9; 22:6,16. To his servant John - A title given to no other single person throughout the book. 21:2 Who hath testified - In the following book. The word of God - Given directly by God. And the testimony of Jesus - Which he hath left us, as the faithful and true witness. Whatsoever things he saw - In such a manner as was a full confirmation of the divine original of this book. 31:3 Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, Happy is he that doth not read this prophecy. Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled. Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament. In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding. Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - 41:4 John - The dedication of this book is contained in the fourth, fifth, and sixth verses; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who hath the seven spirits of God. The seven lamps which burn before the throne are the seven spirits of God. The lamb hath seven horns and seven eyes, which are the seven spirits of God. Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these seven spirits of God, the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and the seven angels which stand before God. He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations. 51:5 And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as the first fruits of them that slept; and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords. This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God. 61:6 To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things. 71:7 Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in the form of a servant. But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile. 81:8 I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.
36Joh 18:36 My kingdom is not of this world. It would be hard for Pilate to form any conception of a kingdom not of this world, a kingdom of which the subjects did not fight with carnal weapons to defend its king, or to extend its borders. He was a soldier and the representative of a monarch whose power rested on the sword. But such a kingdom was Christ's. It was not of this world, did not spring from it, was heavenly in its origin, and hence his servants would not fight that he should not be delivered to the Jews. (1) Christ's kingdom is supernatural, not of human origin. It is in the world, but not worldly. (2) It is maintained, not by carnal weapons, but by spiritual and moral means. 37Joh 18:37 Art thou a king then? If Christ has a kingdom he must be a King.
1Mr 11:1-10 The Royal Entrance into Jerusalem SUMMARY OF MARK 11: The Official Entrance into Jerusalem. The Barren Fig Tree Cursed. The Second Cleansing of the Temple. The Indignation of the Jewish Rulers. The Power of Faith. The Demand of the Rulers for His Authority. Their Mouths Closed by a Question Concerning the Baptism of John. When they came nigh to Jerusalem. On the Sunday before the Lord's suffering. He had passed the Sabbath at Bethany. We have four accounts of this entry into Jerusalem: here; Mt 21:1-11 Lu 19:21-44 Joh 12:12-19. For notes, see Mt 21:1-11. 11Mr 11:11 He went out to Bethany with the twelve. After entering the city and temple and observing the condition of things within the sacred building he retired to Bethany for the night. As far as we know he passed all his nights of the last week of his earthly life at Bethany, save Thursday, perhaps to avoid the rulers in the hours of rest and to have an opportunity for private conference with his disciples, which he could not have in crowded Jerusalem. Besides, he had loving friends at Bethany, who delighted to have him under their roof.
1Re 1:1 The Vision of the Son of Man SUMMARY OF REVELATION 1: Preface. John to the Seven Churches. In the Spirit on the Lord's Day. The Revelation of the Son of Man. The Seven Stars and Seven Candlesticks. The Revelation. "Apocalypse", or uncovering, so the Greek word means. The curtain of the future is lifted. Of Jesus Christ. The revelation is made by Jesus Christ. See Re 6:1. Which God gave to him, to shew. See Re 5:1,2,7,9. He who sits on the throne gave to the Son the sealed book of the future to open it. Things which must shortly come to pass. The series of events began to unfold in a few years after John wrote, and has rolled on through all the centuries. Lange renders the Greek translated "shortly" by the phrase "in quick succession", which is nearly its meaning. It implies successive order. And he sent and signified [it]. The things "which must shortly come to pass". By his angel. Here, and throughout the Apocalypse the office of unveiling the different scenes appears to be assigned to a particular angel. See for example Re 4:1 21:9 22:1 22:8. Unto his servant John. A usual designation of the prophets. See Isa 49:5 Am 3:7 Re 19:10 2Re 1:2 Who bare record. John is meant, who made the record of all he saw and heard. 3Re 1:3 Blessed [is] he that readeth. There is a reference to the custom that had already grown up, at the close of the first century, of reading the apostolic writings publicly in the churches. The benediction is pronounced on the public reader; on those that "hear", and lastly upon those that "keep" the words contained in this prophecy. The time [is] at hand. The period to which the prophecy relates is near. 4Re 1:4 John to the seven churches which are in Asia. The churches are named in Re 1:11. The term "Asia" did not mean in the first century what it does now, but only the Roman province called Asia, of which Ephesus was the capital. All the seven churches are in that province. It is supposed that SEVEN, the perfect and sacred number, were chosen, because the seven were to symbolize the whole Church of Christ. There were in the province of Asia more than seven churches at this time, as we know, Colosse, Miletus (Ac 20:17) and Hierapolis (Col 4:13) being named in the New Testament. Grace [be] to you. The benediction, like that in the apostolic epistles, shows that Revelation is an epistle also, addressed directly to seven churches and through them to all the church. From him which is. The I AM. See Ex 3:14. From the seven Spirits. The Holy Spirit. The numeral seven indicates fulness, perfection. It is the sacred number. The sevens are constantly repeated through Revelation. There are seven churches, seven spirits, seven trumpets, seven thunders, seven vials, etc. 5Re 1:5 And from Jesus Christ. Some of the glories of Christ, the third whose grace is invoked, are named. The faithful witness. Because all that he ways is faithful and true. The first begotten of the dead. See PNT "Col 1:18". Through Christ's resurrection from the dead life and immortality were brought to light for us all. Hence he is called the "first born". The prince of the kings of the earth. The rightful ruler of all the rulers of the earth. Unto him that loved us. The tense is present, as in the Revised Version: "Unto him that loveth us". His love never ceases. And washed us from our sins in his own blood. Rather, as in the Revised Version, "loosed us". This was done by the shedding of his blood. 6Re 1:6 And hath made us kings and priests unto God and his Father. Here the Revised Version must be followed: "And he made us [to be] a kingdom, [to be] priests unto his God". His disciples are constituted a kingdom; a kingdom in which each one is a priest. No disciple needeth a priest to offer incense or sacrifice for him, for he can go directly to the Father through Jesus Christ. See PNT "1Pe 2:9". Christians are called priests, but are never called kings in a correct translation of the New Testament. 7Re 1:7 He cometh. Christ. With clouds. See Mt 24:30 26:64 Ac 1:9,11. The clouds denote the glory and terrors of his coming. Every eye shall see him. He will then come to meet all mortals. They [also] which pierced him. Israel, the nation which rejected and crucified him is meant. See Zec 12:10, which is here quoted. All kindreds of the earth shall wail because of him. "All the tribes of earth shall mourn over him" (Revised Version). In consternation because he is coming to judge the world. 8Re 1:8 I am the Alpha and Omega. The first and last letters of the Greek alphabet; hence "the beginning and the end". All begins with God and he closes the drama of earthly history.
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