Imágenes de páginas
PDF
EPUB

is here designated as, "that woman Jezebel;" so named after her, who, being the daughter of an idolatrous king, after her marriage with Ahab retained her zeal for her own depraved worship, and, feeding at her table four hundred prophets of the groves, used every endeavour to support and propagate it in Israel. This name it appears most in accordance with the literal character of the admonitions contained in these epistles to understand, not as designating, like "Babylon the Great," any organized society; but rather some single influential individual belonging to this church; whom, calling herself a teacher or prophetess, they suffered to seduce the real servants of Christ into the commission of fornication, and the eating of things offered unto idols; by which terms may be meant, either a literal partaking in the idolatrous and heathen rites of the surrounding Gentiles; or else the corrupting, by an admixture of these, the purity, simplicity, and spirituality of the Christian worship of this church.

Verse 21. The mention of the space for repentance which had been given to those who had offended, may refer to the patience with which Christ endures the provocations of his people, as being one of the greatest of his labours and trials. This was the only subject upon which he ever uttered a complaint, yet this forced him once to exclaim,

O faithless and perverse genera'tion, how long shall I be with you? ' how long shall I suffer you!" Such also was his patience and forbearance manifested amidst the provocations of his ancient church in the wilderness, whose manners the apostle says he there endured for the space of forty years.

Verse 22. As Elijah announced before hand the judgments which should fall upon the idolatrous Jeze

bel; so-respecting the false prophetess of the church in Thyatira, her abettors and followers, here designated as "those who commit adultery with her," and as her children, our Lord declares that his forbearance should at length have an end, and that, except they should repent of their "deeds," (or, as it is in the original, "works") he would cast them into the bed of affliction and tribulation, and kill them with disease and death; indicating perhaps the visitation of some temporal punishment of their transgressions; as St. Paul decreed that the offender of the church of Corinth should in such a way be delivered over to Satan and then our Lord, in reference to the characteristic under which he reveals himself to this particular church, as having "his eyes like unto a flame of fire," adds, "and all the churches," (from this example,) "shall know that I am

[ocr errors][merged small][merged small]

Verses 24, 25. Christ then returns to commendation making known his discrimination with respect to those who had approved themselves and had kept themselves clear from these idolatrous practices and deep devices of Satan; and they are assured, as a recompence for their faithfulness, that he would put upon them no other burden, or labour, than they had already experienced; and they are exhorted, as followers of him and his example, to a patient perseverance in their present course of well doing; and to hold fast the beginning of their confidence stedfast unto the end, or till his return and second coming;

which event is always held forth to the church as the subject of their continued expectation, and the period of their anticipated reward.

Verse 26. In the introduction to the promise made to the faithful towards the close of this epistle, we observe one of the most remarkable instances of a peculiar reference being made to the characteristic under which Christ, at the opening of each epistle, reveals himself to that particular church, combined with the strongest evidence, that in this instance it has reference to his own works performed in his human nature, and to those of his church. For whereas the address with which all the promises to the other churches are introduced is simply "To him that overcometh will I give," as at chap 11. 7, 11, 17, and 11. 5, 12, 21; we have here a varied form, He that overcometh and keepeth my 'works unto the end, to him will I give, &c. &c. ;" so that, including this remarkable introduction of the mention of the works of this church, we have them named, or referred to, in this epistle, either in the way of commendation or reproof, no less than six times; besides the introduction of the synonymous terms of charity," service," and " 'pa

tience."

[ocr errors]
[ocr errors]
[ocr errors]
[ocr errors]

; as

The reward promised is the following: To him will I give power over the nations, and he shall rule them with a rod of iron the vessels of a potter shall they be • broken to shivers, even as I received of my Father:"—or, in other words, they who shall occupy themselves faithfully and diligently in the service of Christ in this life, will be employed by him in another life and a future dispensation in more exalted and extensive services; and shall vindicate both his cause and their own by the entire destruction of his and their enemies; thus min

[ocr errors][ocr errors]

istering under him in the exercise of his regal office, and rendering those services which during the ancient dispensation were executed by the unfallen angels: as when in a single night one hundred and fourscore and five thousand of the army of Sennacherib were thus destroyed. The promise is therefore similar to that made by Christ in the parable of the talents, that those who in this life have been faithful over a few things, and who have well executed the offices entrusted to them, should, in a future life, be made rulers over many things; as also in that of the nobleman, who, going into a far country, gave ten pounds to his ten servants that they might occupy until he should come again; who are represented as being each, on their Lord's return, rewarded according to their works. Thus does our Lord through his servant John, in his last revelation, exhort his people to diligence in labouring in his cause, by promises similar to, though more glorious and explicit than, those by which he enforced his precepts when on earth; and varied only in character from these, in reference to the fact that the Church was now peculiarly suffering from the hands of their enemies.

In the concluding words, "even as I received of my Father," the great promise made to Christ in the second Psalm is referred to: 66

yet

have I set my King upon my holy ' hill of Zion; I will declare the de

cree, the Lord hath said unto me, ' thou art my Son, this day have I begotten thee. Ask of me and I shall give thee the heathen for 'thine inheritance, and the utter'most parts of the earth for thy

possession; thou shalt break them ' with a rod of iron, thou shalt dash

them in pieces like a potter's ves'sel." And we are thus informed

[merged small][ocr errors]

The promise made to the saints in general, through the saints of the Church in Thyatira, began to be fulfilled on the expiration of the 1260 years of the afflicted state of the Church, when, Anno Domini 1792, the seventh Apocalyptic trumpet sounded: for then the time came that the glorified spirits of the martyred saints began to assert their right to the kingdom, and to avenge their cause upon their papal adversaries; destroying, by the pouring out of the vials of wrath upon the papal nations, those who had destroyed the meek of the earth. These vials it appears from Rev. xv. 7, are poured out by the Cherubim or Church in heaven; for one of these deliver them to the seven angels, who are with them in the holy of holies, and equally with themselves represent the Church in heaven; acting only as their delegates, on account of their being seven vials of judgment to pour out, and only four Cherubim. Of which seven last plagues upon the Roman empire we have to observe, that six (as far as they effect its western branch) are already exhausted. The judgment however, which is more particularly referred to in this promise, is that of the battle of Armageddon, which takes place in the period of the seventh vial of consummation; in the description given

S

of which we find that "the armies (of the saints)" which are in “ heaven" follow Christ seated on white horses, and clothed in fine linen white and clean,-which is the righteousness of saints," and are thus (according to his promise, as contained in this epistle) associated with him when he smites the nations, and rules them with a rod of iron, and treadeth the wine press of the fierceness and wrath of Almighty God. (Rev. XIX. 15.) And though the temporal reign of Christ and his saints hitherto, during the period of the thirty years, and the first 14 which have already expired of the forty five years of Dan. XII. 11, 12, has been an invisible reign, or has been visible only in its effects; the last great act of wrath, now rapidly approaching, may be expected to be attended with some more open manifestation of his power and glory; and perhaps also of the ten thousand saints, whom, according to the ancient prophecy of Enoch, he will bring with him; as formerly the giving of the law from Mount Sinai (to which this future manifestation of Christ, as the personal Word or Law of God corresponds) was rendered more glorious by the ministry of hosts of angels.

[ocr errors]
[ocr errors]

This battle or revelation from heaven of Jesus Christ as King of kings and Lord of lords," taking vengeance upon his enemies,—is a gain mentioned in chap. xvii. 14; and the glorified saints who will attend his triumph, (there spoken of as they that are with him,") are designated as called and chosen and faithful," thus partaking of the character of Christ himself, who when he appears on this occasion as the revealed word of God takes the title of "faithful and true;" (Rev. XIX. 11) like as the two books of his revealed and written word, (viz. that which is sealed, and that which

is open,) as contained in this Apocalypse, end each with a similar declaration, viz. "These words are true and faithful," (Rev. xxi. 5,) "These words are faithful and true." (Rev. XXII. 6.)

From the above description it clearly appears, that it is at this time, and upon this occasion, that the promise made by Christ to the faithful of the church in Thyatira will receive its fulfilment.

Verse 28. Our Lord further promises that, to him that overcometh, he will give "the morning star." He says of himself in Rev. XXII. 16, "I am the root and the offspring of David, the bright and morning star," -a beautiful symbol of Christ, as being the chiefest among ten thousand of all the hosts of heaven and altogether lovely; and its connexion in this passage with the character of Christ, as "the root and offspring of David," evidences that it relates to his regal office; and that the saints in Thyatira are thus promised that they shall share with Christ in the glories of the millennial reign which follow their triumphs at Armageddon; being the same promise that was made to those of the church of Smyrna under the assurance that they should "not be hurt of the second death." And we thus find, -corresponding to the literal description of the millennial reign of the saints with Christ, as contained in Rev. xx. 4, and of their subsequent "reign with him for ever and ever,' mentioned in Rev. xxII. 5, -two pairs of symbols: viz. first,

"

[ocr errors]

the marriage supper of the Lamb," followed by the "New Jerusalem" or married state; and again the light of " the morning star," opening the way for the brighter and more glorious light of the sun ;-alike beautiful sets of symbols, and equally appropriate to the subject: for as the marriage supper is the joyful

forerunner of the married state; and as the morning star ushers in the universal day; so the first resurrection, and the glory of the millennial period of light and joy, is but the harbinger of the more blessed period of the general resurrection and the eternal day, when, in the new Jerusalem, the glory of God shall lighten it, and the Lamb shall be the light thereof.

The Church in Sardis.

CHAP. III. 1. In the next epistle addressed to the Church in Sardis, the city of Croesus, and the ancient seat of the Lydian kings, our Lord reveals himself in his priestly character, as "he that hath the seven spirits of God and the seven stars." It has been already explained, on chap. 1.4, that the expression, "the seven spirits of God," designates the Holy Spirit as manifested in the covenant of grace, or sent forth into the seven churches of the earth,-i. e. into the universal church of God. Christ therefore, in the same manner as the high priest was under the Law consecrated to his office by the holy anointing oil, is here revealed as possessing the fulness of the Spirit, as his qualification for the priestly mediatorial office.

The names either of "6 the Messiah," or of the Christ," (the one signifying in Hebrew, and the other in Greek, "the anointed one" of God,) are those by which he was known to all, who, taught by the ancient Jewish prophets, waited for the redemption and consolation of Israel. Thus Andrew declared to Philip "we have found the Messiah ;" and the woman of Samaria says, when the Messiah cometh"-and again, "is not this the Christ ?" And so also in other instances; for it was by this name that he was prophesied of in the second Psalm : Why do the heathen so furiously rage to

[ocr errors]
[ocr errors]

gether, against the Lord and against his anointed ?" or (as it is rendered Acts Iv. 26)" against his Christ”him "whom God had anointed." (v. 27.) See also Psalm XLV. 7, and Isaiah XLII. 1. Agreeably to these predictions it is testified in the gospels, that Jesus Christ was first formed, in the womb of the virgin Mary, by the power of the Holy Ghost; and the token given to John the Baptist by which he might recognise him as the expected Messiah was, that the spirit of God should be seen descending and remaining upon him; for in this he was distinguished from all others of the sons of men, that God gave not the Spirit by measure unto him. After this manifest and open anointing by the Holy Spirit, all the important acts of his life and ministry are described as having been done through the Spirit's influence. He began his arduous course, and stood forth as the champion of his church, in the power of the Spirit; for we are told that immediately after his baptism, "being full of the Holy Ghost," he returned from Jordan, and was "led" (or as it is otherwise more forcibly expressed, "driven,") by the spirit into the wilderness, to be tempted of the devil. Leaving then the scene of his successful contest with the great enemy of mankind, “he returned, in the power of the spirit, into Galilee;" and there opened his public ministration by applying to himself, and to the then present time, the prophecy of Isaiah

[ocr errors][ocr errors]

The Spirit of the Lord is upon me, because he hath anointed me to preach good tidings to the 'meek." (LXI. 1.)

To obtain the gift of the Holy Ghost for his church, and renew the intercourse between God and man, broken off by sin, was also the final and crowning object of his suffer

a John xx. 22.

ings, atoning death, and triumphant resurrection; and that which made it expedient that he should be taken away from the earth; as he assured his sorrowing disciples. (John xvi. 7; see also XIV. 16 and 26.) When therefore he first met his assembled disciples after his resurrection, “he breathed on them, saying, Receive ye the Holy Ghost ;"a and when the day of Pentecost was fully come, he imparted, in more abundant measure, and in all the plentitude of his gifts and operations, the HOLY SPIRIT, as the great promise of the Father. Thus he fulfilled the promise of God made to his ancient church, which had been for ages, i. e. throughout the whole period of the legal dispensation, annually anticipated; and had been more recently and explicitly promised by Christ to the apostles; and in expectation of the reception of which gift they had farther been commanded to tarry for a time in Jerusalem. Thus were they anointed for their public ministry by him, who, when pointed out to the Baptist as he upon whom the Holy Spirit should be seen resting, was described, at the same time, as "he that anointeth with the Holy Ghost." And he now qualified and gave, and throughout every period will continue so to do, "to some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of 'the saints, for the work of the 'ministry, for the edifying of the body of Christ."b

[ocr errors]
[ocr errors]
[ocr errors]

That Christ possesses the fulness of the Spirit, in order that he may impart it to his churches as their occasions require, and send forth at his pleasure qualified and faithful labourers into his vineyard, is indicated in the opening of this epistle by his revealing himself as he that hath-not" the seven spirits of God" b Ephes. Iv. 11, 12.

« AnteriorContinuar »