William James
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Rev 1:1
"The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:"
Squirrels © Michel Lalonde 019
Bass Harbor Marsh, Acadia National Park, Maine
To this inquiry, it may be sufficient to remind the devout Christian, that as the Apocalypse is the end of the Bible, so "the harvest is the end of the world;" and during the intermediate time "the Lord of the harvest is sending forth laborers."
Verses 1-3.—Here, our divine Mediator appears in the continued exercise of his prophetical office "in his
estate of exaltation." While present with his disciples on earth, he told them he had many things to say to
them, but they could not hear them then. (John xvi. 12) Upon his ascension he fulfilled his own and his
Father's promise in sending the Holy Spirit to guide them into all truth—bring all things to their remembrance,
and show them things to come. (v. 13.) The fulfilment of this promise we have in the whole of the New
Testament,—doctrines, facts and predictions.
Jesus said,—"Of mine own-self I can do nothing." (v. 30.) The same is true of his teachings as of his
works:—"The words that I speak unto you, I speak not of myself, (xiv. 10.) In all that "Jesus began both to do
and to teach," (Acts i. 1,) he was instructed by his Father. These things are all plainly implied in the first
verse. Indeed, the official actings of the three Persons in the Godhead had been frequently taught by Christ
during the time of his personal ministry; and they are more fully and frequently recorded by the beloved
disciple than by any other evangelist, in that gospel which still bears this apostle's name. Thus, it appears that
although this book is called a "Revelation of Jesus Christ," he is not the ultimate author. It is a revelation
"which God gave unto him." By God here, we are to understand the person of the Father. The reader is thus
conducted to the divine origin of all supernatural revelation,—the eternal purpose of God. (Heb. i. 1, 2.) The
object of the whole Bible, in the evolvement of the divine economy of man's redemption, appears to be the
unfolding of the ineffable mystery of the Trinity, and displaying the perfections of the Godhead, to his own
glory as the highest and last end.
The channel through which the divine will comes to the church, is exhibited in the beginning of this book.
Originating with God the Father, passing to the Mediator, communicated to a holy angel; by his ministry it is made known to John, who reveals it to the church! How beautiful the order here! How wonderful and
condescending on the part of God!
Although we commonly and justly designate the whole Bible by the name "Revelation;" yet we are to
consider that this book is so called by way of eminence. Doubtless it is so styled by its divine Author because
it reveals events which were then future, and which could not be discovered by human sagacity. But this holds
equally true of other parts of the Scriptures, especially those parts which are prophetical. It may be that this
book is called "Apocalypse" because of the opposition which it was to encounter from Antichrist, as also
because of its singular and intended use to a peculiar portion of professing Christians. As on the one hand the
Romish church, and too many who protest against her encroachments, prohibit or discourage the disciples of
Christ from reading this book; so, on the other hand, it has been of singular use to others in strengthening their
faith and ministering to their comfort.
John "bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw." A
question arises here,—What is the difference, if any, between the "word of God" and the "testimony of Jesus
Christ?" Or is there any distinction intended by the Holy Spirit? Most readers as well as expositors view these
expressions as identical. We shall meet with them, or their equivalent, frequently hereafter; and it may be
proper at the outset to inquire a little into this familiar phraseology. (See chapters i. 9; vi. 9; xii. 11, 17; xx. 4,
etc.)
Recognising the inspired rule of interpretation,—"comparing spiritual things with spiritual," we refer to Psalm
lxxviii. 5, where "testimony and law" are obviously distinguished. The same distinction will be found in Isa.
viii. 16, 20. The prophet refers the reader to two tests of doctrine and practice: first the "law." But as the
spouse of Christ is unable, in her perplexity, to apply the law to the present case in a manner satisfactory to
herself, she is directed by her Lord, (Song i. 8,) to "go forth by the footsteps of the flock." That is, search and
ascertain how the disciples applied the law in similar circumstances, and imitate their approved example. This
is a rule recognised and often inculcated in the New Testament. (Heb. vi. 12.)
The inspired penman in Psalm lxxviii. 5, refers to the covenant transaction at Mount Sinai, where the "law"
was exhibited as an appendix to the covenant of grace—"added to the promise." (Gal. iii. 19.) The reader will
find this whole matter set before him, perhaps to his surprise and delight in Exod. xx. 1-17. The Lord
(Jehovah) is the God (Elohim) of his people. How shall they know that he is their God? By the law?—No, for
that is a rule to all men. They know by the testimony as distinct from the law. Testimony consists of facts.
God's people knew that he was their God, because he "brought them out of the land of Egypt, out of the house
of bondage." This was "the doing of the Lord,"—"the testimony of Jesus Christ." And so it is an important and
precious truth to us at the present day.—"The preface to the Ten Commandments teacheth us, that God is the
Lord (Jehovah) and our God."—This great historical fact is the controlling motive to acceptable obedience to
the moral law. To this, among other truths of the gospel, every faithful minister will "bear witness" with the
apostle John.
John also bore witness to "all things that he saw," as presented to him in a succession of visions to the end of
this book, in view of some of which, he "wondered with great admiration." (xvii. 6.)
In the third verse there is a "blessing" pronounced on all such as "hear, read and keep those things which are
written in the words of this prophecy." A mere reading and hearing of the Apocalypse will not secure the
blessing. It is suspended on the keeping. "Blessed is he that keepeth the sayings of the prophecy of this book."
(Ch. xxii. 7.) The divine and compassionate Author of this prophecy, who "knoweth the end from the
beginning," foresaw the violent and ignorant opposition even to the reading of it, which would be encountered
by those for whose special direction and comfort it was given. While the "man of sin" would attempt to
deprive the church of the light of the Bible in general, the great "Antichrist" would join him in special hostility
to this book. The judgment of the former is, that the Bible in the hands of the people will generate heresies; of
the latter,—the Apocalypse is so "hard to be understood" as to be unintelligible. A revelation, and yet
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