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being expressed in the Greek by the same word parousia, as that employed most frequently to express the coming of Christ. In both cases the words. coming, revelation, and appearing, or brightness of coming, being nearly equivalent terms, or at least terms to be understood in the same spiritual or intellectual sense. We hence take it for granted that the coming of Jesus Christ is the revelation of Jesus Christ, and this revelation of Jesus Christ, is precisely the title of the book we are now about to examine. Accordingly the expression, Behold, he cometh with clouds, is equivalent to the declaration, Behold, he is about to be revealed with clouds.

§ 18. God is said (Ps. cxi. 7, 8,) to cover the heaven with clouds; clouds being represented as a veil spread over the heavens. The heavens, it is said also, display the glory of God, and the firmament his handy-work. Analogous to this, we suppose the heavens, in a spiritual sense, to be that exhibition of Divine sovereignty which manifests the glory of God, in his goodness towards a lost world; and his power in the work of redemption. As the clouds, in a literal sense, veil the material heavens, and partially or entirely prevent our contemplation of celestial objects; so, in a spiritual sense, we may give the appellation of clouds to whatever conceals wholly, or partially, from the human understanding the wonders of redemption. Such concealment is undeniably produced by the types and symbols, and figurative language, in which a large portion of Divine revelation is handed down to us.

'I have many things to say to you, but ye cannot bear them now,' (John xvi. 12)-this was said even to the most favoured disciples of our Lord, and so probably it might have been said to his followers ever since that time. Our mental vision is not yet capable of sustaining the brightness of a full manifestation, or shining forth of the Sun of righteousness. God in mercy has covered his revelation of truth, with a cloudy veil; we see as yet only through a glass darkly, (1 Cor. xvi. 12,) but no doubt we are permitted to see as much as we are able to bear.

Previous to the coming of Christ in the flesh, the cloud may be said to have been one of thick darkness, (Joel ii. 2, and Zeph. i. 18.) But the light of divine truth has since been progressively revealing itself, becoming brighter and brighter unto the perfect day. In the present day the understanding of the symbolic language of revelation is much advanced. The heavenly exhibition is still veiled by a figurative mode of expression, but partially understood. We may say, however, perhaps, with the prophet, (Zech. x. 1,) "The Lord hath made bright clouds." In the account we have of the transfiguration upon the mount, where Moses and Elias were seen ministering to Jesus, it is said, Behold, a bright cloud overshadowed him, Matt. xvii. 12. So, when we see the law and the prophets ushering in a development of Gospel mysteries, our Redeemer may be spoken of as veiled only with a cloud of brightness. On the other hand, when the

understanding has no perception of Jesus, as the Sun of righteousness, it may be said to be a day of thick clouds.

But while the figures and symbols of Scripture are the instruments of a temporary veiling or concealment of the mysteries of Divine goodness, they are also the instruments of handing down and of promulgating the knowledge of this goodness. The knowledge of the Lord is to cover the earth, and this result is to be brought about by the use of these means; so it is said, Ps. iv. 3, "He maketh the clouds his chariot." These types and figures, when properly understood, become the vehicles of setting forth the true character of Jehovah. This proper understanding we suppose to be comprehended under the figure of his coming in, or with the clouds.

§ 19. And every eye shall see him.'-That is, intellectually, corresponding with the petition of the apostle, Eph. i. 17, 18, "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation (anoxaλvyews) in the knowledge of him, that the eyes of your understanding may be enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." To every one, possessing this spirit of wisdom, or thus enlightened, Christ may be said to come intellectually, or to be seen coming as in the clouds, or with clouds.

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§ 29. And they which pierced him.'-The word translated pierced, is the same as that used (John xix. 37) in reference to the action of the soldiers, who, in piercing the side of Jesus, unwittingly provided for the fulfilment of the prophecies: Ps. xxii. 16, “They shall look on him whom they pierced;" and Zech. xii. 10, " And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son." The looking upon the pierced one is here spoken of as a consequence of the pouring out of the spirit of grace and supplication. As such it may be equivalent to the operation of the Spirit spoken of (John xvi. 8) as the conviction of sin, of righteousness, and of judgment.

Literally, the body of Jesus was pierced by a single individual, a Roman soldier; and even those who nailed him to the cross were but a few soldiers acting by command of a superior, not knowing what they did. In a spiritual sense, however, all have pierced him, on account of whose transgressions he was wounded, (Is. liii. 5.) An understanding contemplation of the relation between the iniquities of the sinner and the sufferings of the Saviour, is probably what is alluded to as the looking upon him whom they pierced. The disciple sees his crucified Lord not merely as one who was pierced, but as one whom he himself has pierced.

'And all the kindreds of the earth shall wail because of him.'-It can

not be those rejoicing in Christ as a Saviour, who mourn at the prospect of his coming; on the contrary, their language is, Even so, come, Lord Jesus. The Greek term rendered here wail, and according to the Septuagint in Zech. mourn, signifies primarily, to cut one's self; reminding us of the manner of the priests of Baal, (1 Kings xviii. 28.) It seems to be the characteristic of idolatrous worship, expressing the lamentation of vexation rather than of affection; and we may suppose such lamentation of vexation and disappointment, to be the wailing of the kindreds of the earth, on the occasion here contemplated. Their position corresponding with that of the persecutors of the martyr Stephen, when, sitting in council and looking steadfastly on him, they saw his face as it had been the face of an angel; and when, cut to the heart by the truth of his statements, they gnashed upon him with their teeth, Acts vi. 15, vii. 54.

So the opposers of gospel truth may wail, when they behold the truth they oppose, decidedly demonstrated to be truth. The opposers of the doctrine of salvation by grace, may wail when they perceive this doctrine about being manifested as truth. And the despisers of this salvation by the imputed merits of Christ may wail when they behold Jesus about exhibiting himself openly, and as it were face to face, as the Lord our righteousness. So also those who go about to establish, or who, as they think, have established, and who depend upon a righteousness of their own for salvation, must mourn as one mourneth for a lost son, when they find this means of dependence, this source of vainglory cut off, and destroyed, by the exhibition of the truth as it is in Jesus.*

21. The word here rendered kindred, (pvλai,) is the same as that translated tribes, Matt. xxiv. 30, " And then shall all the tribes of the earth mourn." According to the Jewish mode of speaking, we suppose the tribes of the earth to represent something the opposite of the twelve tribes; as in figurative language the earth represents something the opposite of what is represented by heaven, and the kingdoms of the earth are put for opposites of the kingdom of heaven. As the twelve tribes represent something chosen, adopted, and set apart, so the tribes of the earth may be supposed to represent things not so chosen, adopted, and set apart. When the truths of the gospel are being manifested, then, as we apprehend, the principles of the economy of grace may be called upon, figuratively speaking, to lift up their heads; while on the other hand it may then be said to be the part of the

* 'As one that mourneth for a lost son.' Children are a heritage of the Lord; analogous with this, the means of justification are also an heritage of the Lord: the inheritance of the merits of Christ by imputation. Children thus representing that righteousness, or merit, which is necessary to justify. The self-righteous man, when convinced of the nothingness of his pretensions, thus mourns, or wails over his loss, as if for a lost son.

principles of self righteousness, personified as the tribes of the earth, to wail because of him. The correctness of this construction, however, may be better appreciated as we advance in our examination of the peculiarly mystic language of this portion of the inspired writings.

'Even so, amen'—or, yea, so let it be-as assuredly such will certainly be his coming, (Rob. Lex. 29 and 467.)-The word amen, here and in the preceding verse, appears designed to indicate the completion of the topic immediately preceding it. So at the end of the sixth verse, the summary of what Christ had done is completed. Then comes a summary also of what he is about to do; which is also completed at the close of the seventh verse; after which, the sense admits of a considerable pause. We may also consider this seventh verse as having immediate reference to what is said. at the close of the third verse-" For the time is at hand," "Behold, he cometh." The time is at hand, because the revelation contemplated is to be found in the succeeding pages; and, behold he cometh, because this revelation constitutes his coming.

V. 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.

Εγώ εἰμι τὸ 4 καὶ τὸ Ω, λέγει κύριος ὁ Θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.

22. It will be perceived by comparing the English with the Greek text, as above, that there is some slight difference in the Greek editions. The common version omits the word God, (ó vɛós,) and adds the words the beginning and the ending, (άoxý xai réλos,) while the Greek edition from which we copy,* omits these last words, and adds ó ós to the term xvgíos. This difference is not material, as the letters Alpha and Omega, the first and the last of the Greek alphabet, express all that is expressed by the beginning and the ending; and the closing term-the Almighty-shows the speaker to be God, whether it be so expressed before or not.

'I am Alpha and Omega.'-We infer that these are the words of him that cometh, but it is not absolutely so declared. The same annunciation, however, is found in three subsequent passages: Rev. i. 11, xxi. 6, and xxii. 13. The process of development is here just commencing, and we are gradually let in to a knowledge of the true character of Christ, as we are also into that of the peculiar functions of his mission and ministry. We learn here that he who styles himself the Alpha and Omega, is the Almighty, the eternal Lord God-which is, and was, and is to come. If we afterwards find the same title to be assumed by, or given to Jesus Christ, putting the two together, we find him declared to be the Eternal God, the

*N. T. G. post Tittmannum. Ed. Robinson, New-York, 1842, with Heyne's variations.

Almighty. But this announcement is at present delayed, as it were, because in the present stage of the revelation we are not yet able to bear it. Meantime we may notice that this title, Alpha and Omega, as the first and last letters of the Greek alphabet, has something finite in it, leading one's mind to a characteristic of the speaker, distinct from that of his Eternity. With God, the Almighty, contemplated only as the Supreme Being, there can be neither beginning nor ending, (Heb. vii. 3.) We are obliged, therefore, to look for something of which it may be said that the Almighty God is the beginning and the ending in a peculiar sense; and this something we find or shall find in the Economy of Grace. Christ, that is, God manifest in Christ, being peculiarly the beginning and the ending of the plan of redemption-the author and the finisher, the first cause and the final cause. The economy of grace being designed to glorify the Saviour, as the woman, it is said, was created for the man, and not the man for the woman, (1 Cor. xi. 9.) The church being called into being for the Redeemer, and not the Redeemer for the church. Elsewhere, as Hebrews xiii. 8, we find the same attribute ascribed to the Son as is here given to the Father Almighty. Jesus Christ, the same yesterday, to-day, and for ever; that is, who was, and is, and is to come.

V. 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.

Ἐγὼ Ιωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγ κοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ, καὶ υπομονῇ Ἰησοῦ Χριστοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ Θεοῦ καὶ διὰ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ.

23. Here the narrative is introduced, with an account of such particulars of the writer and of his circumstances at the time of writing, as must place the genuineness of the production beyond dispute. The apostle claims for himself no consideration of superiority-he is a brother-adopted in Christ; every disciple is a brother, for all so adopted are brethren, by virtue of that spiritual tie. He is a companion in affliction-literally, he was so in those times of persecution; spiritually, he was so, because every sinner is, in himself, in a position of affliction, although in Christ he is in a position of rejoicing, which last state is expressed by companionship in the kingdom of Christ. The Greek term signifying a participation of fellowship-literally, as an avowed disciple and follower of Jesus-and spiritually, as participating in the communion of his merits, sharing in the benefit of justification by his righteousness, and of purification by virtue of his atonement.

He was a participator also in the patience of Jesus Christ; or rather in the patient waiting for Christ, this being the interpretation given to the

* The letters A and ♫ serving as a key to interpret, or rather as a chain to connect together these several titles.

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