A GENERAL INTRODUCTION TO THE PARAPHRASE AND NOTES ON THE REVELATION OF ST. JOHN. THOUGH the authority of this book was called in question in the beginning of the third century, yet this is no reasonable objection against receiving it into the sacred canon; for perhaps no part of the New Testament, though of unquestionable authenticity and credit, was more universally acknowledged, or mentioned with higher respect, during the two preceding centuries. Dr. Mill observes, that in a few years after it was written, it was numbered among the apostolical writings, by the churches of Asia, the neighbouring churches of Syria and Samaria, the more distant ones of Africa, Egypt, and Rome, and the other churches of Europe. Accordingly Mr. Lowman, citing this remark of Dr. Mill, makes the following additional observation," that hardly any one book hath received more early, more authentic, or more satisfactory attestations." Its canonical authority being debated so late as the third century, when it had been universally admitted before, appears to have arisen, from the opposition made to those absurd opinions, which it is well known were entertained by several fathers, concerning the millennium. These being entirely grounded upon an injudicious and mistaken interpretation of some prophecies, contained in this sacred book. Caius, 358 A general introduction, &c. with some others, to end the controversy as speedily and effectually as possible, weakly and indiscreetly ventured to deny the authority of the book, which had given occasion to it. If the reader would see this argument handled at large, and the sentiments of the ancients represented fully and distinctly, he may consult Dr. Mill's Prolegomena, Sir Isaac Newton's Observations on the Apocalypse, D. Twells's third part of his Critical examination of the new text and version, and Dr. Lardner's second part of the Credibility of the Gospel History, passim. This prophetic book is entitled, The Revelation of Jesus Christ, which he sent and signified by his angel to his servant John. There is, in my opinion, very little reason to doubt, that the John here mentioned was the evangelist of that name, and the author of the three epistles. For concerning this John antiquity agrees, that he was banished to Patmos in the reign of Domitian, for his adherence to the Christian faith. And the author of this book informs the churches of Asia, (chap. i. ver. 9,) that he, their brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, received these revelations, when he was in the isle called Patmos, for the word of God, and the testimony of Jesus Christ. Aud if, with some learned men, we apprehend, that the tradition of the evangelist John being banished to the isle Patmos, was occasioned by this passage of the revelation, it shews at least, that it was the most early, as well as most generally received, opinion of the ancients, that the author of this book was the same with St. John the evangelist. This book is commonly called, The Revelation of St. John the Divine. But this appellation of its author is not of canonical authority; it was first given to St. John by Eusebius, not to distinguish him from any other person of the same name, but on account of those mysterious and sublime points of divinity, with the knowledge of which he seems to have been favoured above his fellow apostles. to the Revelation of St. John. 359 If the account of Eusebius is to be credited, that St. John was banished into Patmos, and there received his revelation, in the last year of the reign of Domitian, we may fix the date of this book, with great probability, about the year 96. I am aware, that some authors of very distinguished character, and particularly the great Sir Isaac Newton, place it earlier, and even before the destruction of Jerusalem. The learned Wolfius, (in his Prolegomena to the revelation, in the fifth volume of his Cura Philologica,) hath examined and refuted this opinion; I shall here only observe, that perhaps the seven churches of Asia were not founded so early as this opinion supposes, or at least they were not then become so considerable, much less had undergone such changes and revolutions, as the respective epistles to them recorded in this book represent them to have done. At the close of the magnificent description of our blessed Lord's appearance to St. John, contained in the first chapter, he is ordered to write the things which he saw, (that is, the glorious vision he then beheld,) and the things which are, or the state of the churches at that time, and the things which shall be hereafter, or the future state and condition of the church, to the end of the world. Accordingly this book may properly be divided into three parts. The first containing the introduction, or a preface and dedication to the seven churches in Asia, and an account of the glorious vision of our Lord, with which St. John was favoured during his banishment in Patmos, where he also received a Divine revelation, concerning the state of the church. (Chap. i. throughout.) The second part, containing the epistles which Christ commanded him to write to the seven churches of Asia, relating to their present circumstances, and to the duties resulting from them. (Chap. ii. and iii.) The third part, which describes the condition of the ehurch in after times, from the third chapter to the end of the book, begins with a sublime description of the Deity enthron ed in glory, surrounded with angels, and with the heavenly church; and then proceeds to represent a sealed book, or the volume of God's decrees, given to the Lamb, who only was worthy to open it, and who, on that account, receives the acclamation of the whole choir of saints and angels. (chap. iv. v.) After this sublime apparatus, the Lamb is represented as opening the seals of the book, one after another; and with this the scene of prophecy begins; which may very properly be divided, (as it is by the learned Mr. Lowman, who is undoubtedly the best commentator extant, on this part of the New Testament,) into seven periods. The FIRST PERIOD is that of the seals. The first seal represents a white horse, his rider having a bow in his hand, and a crown of gold on his head, going forth to conquer. The second represents a red horse; and to his rider is given a great sword, and power to take peace from the earth. The third represents a black horse, whose rider hath a pair of scales in his hand, to weigh corn and provision. The fourth represents a pale horse, whose name is Death, to whom is given power to slay the fourth part of the earth with the sword, and with famine, and with pestilence, and with wild beasts of the field. The fifth represents, under the altar, the souls of those who were slaughtered on account of the word of God; and the final reward of their constancy. The sixth represents an earthquake, the darkening of the sun, the moon becoming as blood, and the stars falling from heaven. After the description of the opening of these six seals, and of the consequent visions, an angel is represented as sealing one hundred forty and four thousand with the seal of the liv ing God; after which is introduced the choir of the heavenly church blessing the Almighty; and one of the elders shews |