The Style and Character of the Book. (Chap. 1:4-8.)

We now come to the opening words of the book itself. It is in form a letter from the beloved apostle to "the seven assemblies which are in Asia." This Asia was the Roman province called by this name, being the west coast of what is now, for the sins of Christendom, Turkey in Asia. The churches in it were even then, though traditionally the scene of John's as in the Acts of Paul's labors, already departing from the faith and spiritual power of Christianity; and this, as we may see more hereafter, gives at once a certain character to the book. Whoever they were of whom Paul in his very last epistle says, "This thou knowest, that all they which be in Asia are turned away from me, of whom are Phygellus and Hermogenes," it is clear that Asia was thus the scene of a revolt from that "apostles' doctrine and fellowship" which it was a marked feature of the bright Pentecostal times to maintain.

The salutation shows at once the style of the book. It is not "grace and peace from God the Father, and our Lord Jesus Christ," but "from Him who is, and who was, and who is to come; and from the seven Spirits which are before His throne; and from Jesus Christ, the faithful Witness, and the First-born* of the dead, and the Ruler of the kings of the earth." *As there are many (smaller or greater) inaccuracies in the common version of the book of Revelation, I take advantage of the difference here (though not a textual one,) to say that I follow, wherever it is possible, the new revision. Wherever I may not be able to do this, I hope to note the fact, and my reasons.* Here, it is evident, we are not in the intimacy of children, but in the character of servants, according to what the previous verses have announced. The book is the book of the throne-of divine government; and that, not merely of the world, but of Christians no less. Indeed, where should divine government be more exemplified and maintained than among the people of God. " You only have I known of all the families of the earth," says God to His people of old; "therefore will I punish you for your iniquities." It is true that toward us now grace is fully revealed, and the throne is a"throne of grace," but its holiness is none the less inflexible. Would it be grace if it were not so? or do we desire to be delivered from the conditions of holiness, or from the sovereignty of God? No; grace enables for the conditions,-does not set them aside; and it sets God fully on the throne for us, makes the "shout of a King" to be in our midst. Children with the Father, where should there be whole-hearted, unreserved obedience if not among these ?

The throne here is Jehovah's throne, for " who is, and was, and is to come" is just the translation of the covenant-name of Israel's God. " Grace and peace " salute us from this unchangeable One-this eternal God. The new revelation has not displaced, nor mended, (as rationalism would have it,) the God of Israel for us! It has declared Him:displaced shadows, filled in gaps, perfected the partial and fragmentary into the glorious God and Father of our Lord Jesus Christ! taught us to see in the older Scriptures themselves a fullness of meaning of which those who wrote them could have no possible perception. Do David's psalms yield us less than they yielded to faith of old ? And if the New Testament has no corresponding book, is it not because, now that the Spirit of God is come, our psalmody is to be found in every book, which for us He has combined into one harmony of praise and triumphant joy?

Yes, the One who is was, and is to come. Our present God is He who from first to last abides, in every generation, amid all changes changeless; sitting on high above all water-floods; whose kingdom is an everlasting kingdom. What a resting-place for faith! "Lord, Thou hast been our dwelling-place in all generations!"

But not only are grace and peace breathed from this ever-living One, but also "from the seven Spirits which are before His throne." We all recognize at once that these seven Spirits stand for the plenitude of the Holy Spirit; and in the fourth chapter they are represented as seven lamps of fire burning before the throne, while in the fifth they are the "seven eyes" of the Lamb, "sent forth into all the earth." This, again, evidently connects with Isaiah xi, where these seven Spirits are seen to be energies of the Spirit which are found in the Man, Christ Jesus, as reigning over the earth.

"Grace and peace," then, from these-how blessed ! All the ministries of divine government upon the earth working in blessing toward us; all the course of things as guided and controlled by God, spite of all hindrances, all puzzles and perplexities, still working in one harmony of grace and peace toward His own. How easy to be bold and patient both, if we believe this!

Then also " from Jesus Christ, the faithful Witness, and the First-born of the dead, and the Ruler of the kings of the earth." "Faithful" is emphasized here, for our encouragement surely, if grace and peace are from such an One, but yet in contrast with other witness too, as that of the Church, so little faithful. Is it not a needed word for those oppressed with the sense of failure,-almost ready to give up what are His principles, because of the break-down of those who have undertaken to carry them out? In such a case, how good to remember that on the one hand we are servants and not masters, with no liberty to dispense with one even of His commandments, and on the other, that we serve One who Himself is faithful, however we have failed. Shall we go to Him and say, Master, Thy principles are impracticable for a world and a time like this"? or shall we lack in courage when results are in His hand who has never failed, and never will, while He oftentimes submits to apparent defeat. Such was the cross, the victory of victories, and we must submit, here as elsewhere, to the rule of the woman's Seed. To this are we not in fact brought in the next words? "The First-born of the dead " unites us with Him as the later-born, and resurrection is the mode of His triumph over apparent defeat. But it is divine triumph, in which not alone evil is vanquished, but God is manifested in His resources and in His grace.

Grace and peace are ours from One who is conqueror over death, and who brings us into the place into which as Forerunner He has entered, while already He is, as risen, and on the Father's throne, Ruler of the kings of the earth,-the scene through which in the meantime we are passing. In a little while, when He takes His own throne, we shall share also in this.

Thus are we furnished at the outset for present service. Placed before the living and eternal God, the energies of His Spirit ministering to us, the Captain of our salvation cheering us on with the joy of already accomplished victory, the pledge of certainty as to our own. Now for the response of our hearts to this before we start:without our hearts are in tune, and we can go cheerily into the battlefield-for it is a battlefield into which we go, and not as spectators merely,-we should only expose ourselves there to our shame. The singers must be in the forefront of the Lord's army, as in Jehoshaphat's of old, and then there will be good success. So the saints' answer to their Captain's voice here is with a song:-

" Unto Him who loveth us,
And hath washed* us from our sins
In His own blood,
And hath made us a kingdom,
Priests to His God and Father,-
Unto Him be glory and might
Unto the ages of ages.
Amen."

*" Washed us," I believe, is right. The Revised Version puts it, however, into the margin, and " loosed us " into the text. Most of the modern editors agree with this, and it has the weight of the oldest MS. authority in its favor, although the great mass of MSS. give " washed." The latter seems more in the apostle's manner as 1 Jno. 1:7; Rev. 7:14 (though in the latter case it is not persons, taut robes).*

This is a sweet response of loyal hearts on the edge of the battlefield. It is the good confession of His name, and of the debt we owe Him, which has made us His own forever. Good it is, the open joyful maintenance of this, which at once separates us from the world that rejects Him, and puts us in the ranks of His witnesses and followers. "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing His name." No such wholesome, invigorating, gladdening work as is confession.

" Unto Him who loveth us," not "loved us," as the common version reads. It is a present reality, measured only aright by a past work-" and hath washed us from our sins in His own blood." Let us take care we measure it ever so! Not by our own changeful feelings or experiences, as we are so prone to do, but by the glorious manifestation of itself thus:an infinite measure of an infinite fullness ; for who knows aright the value of the blood of Christ?

" And hath washed us from our sins:" what an encouragement for those who have to go into a world full of temptation and defilement! We have known sin as sin-known it as needing the precious blood of Christ to cleanse us from its guilt, and known ourselves too as thus cleansed. If we are "idle and unfruitful in the knowledge of our Lord Jesus Christ," it can only be because we have " forgotten that" we were " purged from" our " old sins."

But more:He has " made us a kingdom,* priests to His God and Father." *All authorities, upon the warrant of the three oldest MSS. and some ancient versions, give this instead of the ''kings and priests" of our common one. The reference to Exodus 19:is plain, but I do not see how in either passage we have the equivalent of the other reading. A " kingdom of priests " does not convey the thought of "kings and priests," which we have, however, undoubtedly, in chap. 5:10. Is it not rather a people who own God's sovereignty, instead of being a rabble of independent and rebellious wills, as once ? Well may we praise Him who has done all this for us ! Internal criticism, however, as opposed to authorities, might suggest the defensibility of the "Received Text." The MSS. are evidently here also in some confusion.* Israel was promised, conditionally upon obedience, " Ye shall be unto Me a kingdom of priests, and a holy nation." (Ex. 19:6.) They failed in obedience, and Levi's special priesthood was the consequence of their failure, while, as part of this failed people, not even the priesthood could pass within the vail. Grace has now given us as Christians that access to God to them denied, and to God fully revealed as the God and Father of our Lord Jesus Christ. He who has thus revealed God has given us our place in His presence-a happy, holy place of praise and intercession. " To Him be the glory and might unto the ages of ages!"

An "Amen " is added here, that we may as individuals join our voices to the voice of the Church at large. It is a blessed thing to be part of the innumerable company who have a common theme and a common joy; but it is also blessed to have our own distinct utterance and our own peculiar joy. . The more distinct the better. Would the apostle have felt it the same thing to say, "Who" loved us, and gave Himself for us," true as it might be, as to say, "Who loved me, and gave Himself for me"?Assuredly he would not. The "chief of sinners,"realizing himself that, had something which was individual to himself, and which would not be lost or overlooked in the general song. And we have, each one of us surely, special experiences to call forth peculiar praise. Note, too, that the power of the life lived to God is associated by him with this individualization:" The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me."

Thus, then, the heart gives out its response to its beloved Lord. Now, then, it is qualified for testimony to Him. " If we be beside ourselves, it is to God; if we be sober, it is for your cause." The soul in company with Christ turns necessarily to the world with its testimony of Him:the Enoch-life is joined with the Enoch-witness. For it was he of whom it is written, "he walked with God, and he was not, for God took him," who "prophesied, saying, 'Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all.'" The Church it is who is called, like another Enoch, to walk here with Him whom she is soon to be called away to meet and be ever with; and the next verse in Revelation puts into her mouth her similar testimony:-

" Behold, He cometh with clouds, and every eye shall see Him, and they also which pierced Him, and all the tribes of the earth shall wail because of Him."

This is evidently not the Church's hope, but the Church's testimony. It takes up the theme of the Old-Testament prophets, with direct appeal even to their prophecies; for Daniel saw of old the Son of Man come with the clouds of heaven, and Zechariah declares how Israel look upon Him whom they have pierced, and how the tribes of the land mourn" for Him, as one mourneth for his only son, and are in heaviness as he that is in heaviness for his first-born." (Dan. 7:13; Zech. 10:10, 12.)

I do not doubt that, while the words in Revelation repeat the very language of the older prophets, -for " kindreds " in the common version is literally "tribes," and "earth" and "land" are, both in Hebrew and Greek, but the same word,-yet that in the passage before us a wider application is to be made than this. Not only shall they see who have pierced Him, but" every eye." Naturally, therefore, not the tribes of the land only, but of the earth at large, shall wail on account of Him. The testimony is neither to nor of Israel only, though including these. And while the mourning in Zechariah is unto repentance; the word here is large enough to admit of the wail of despair as well as of repentance.

The Church's testimony is addressed to all. Christ is coming; the day of grace running out; judgment nearing with every stroke of the hour. A testimony which we know from Scripture, as we may realize every day around us, wakes only the scorn of " scoffers, walking in their own lusts, and saying, Where is the promise of His coming? for since the fathers fell asleep all things continue as they were from the beginning of the creation." Whose, then, is this Voice which here solemnly confirms the testimony of approaching judgment? It is surely none other than the voice of God Himself:-

" Yea, amen:I am Alpha and Omega, saith the Lord God, which is, and which was, and which is to come, the Almighty."

The "Yea, amen," are not, as our books give them, part of the seventh verse, but commence the verse following; and the words " I am Alpha and Omega, the Eternal, the Almighty," exhibit fully the One with whom men's unbelief brings them into controversy. He challenges all unbelief. Is He not doing so to-day, when on every side signs political, ecclesiastical, moral, and spiritual warn men, if they will but attend, that the Lord is at hand? Why, the cry itself is a sign-" Behold the Bridegroom!" Can they deny it has gone forth? Call it a mistake; call it enthusiasm; call it high treason to the world's magnificent and immense progress; still it stands written,-

" And at midnight there was a cry, ' Behold the bridegroom! go ye forth to meet him!' . . . And as they went to buy, the bridegroom came."

He who speaks is Alpha and Omega, whose word is the beginning and end of all speech:all that can be said is said when He has spoken; at the beginning, who spoke all things into being, and whose word, " It is done," will fix their eternal state.

He who speaks is Jehovah, the covenant-keeping God, unchangeable amid all changes, true to His threats and to His promises alike.

And He who speaks is the Almighty, lacking no power to fulfill His counsel. This is He who says, " Yea, amen," to the testimony that He who was crucified in weakness shall come again in power, and every knee shall bow to Him, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. F.W.G.