‏ Revelation of John 21

CHAPTER XXI.

The new heaven and the new earth, 1.

The new Jerusalem, 2.

God dwells with men; the happy state of his followers, 3-7.

The wretched state of the ungodly, 8.

An angel shows John the holy city, the New Jerusalem, 9, 10.

Her light, wall, gates, and foundations, described, 11-21.

God and the Lamb are the temple and light of it, 22, 23.

The nations and kings of the earth bring their glory and honour to it; the gates shall never be shut, nor shall any defilement enter into it, 24-27.

NOTES ON CHAP. XXI.

Verse 1. A new heaven and a new earth] See the notes on 2Pe 3:13: The ancient Jews believed that God would renew the heavens and the earth at the end of seven thousand years. The general supposition they founded on Isa 65:17.

There was no more sea.] The sea no more appeared than did the first heaven and earth. All was made new; and probably the new sea occupied a different position and was differently distributed, from that of the old sea.

However, with respect to these subjects as they stand in this most figurative book, I must express myself in the words of Calmet: Vouloir dire quels seront ce nouveau ciel, et cette nouvelle terre, quels seront leurs ornamens et leur qualite, c'est a mon avis la plus grande de toutes les presomptions. En general, ces manieres de parler marquent de tres grands changemens dans l'univers. "To pretend to say what is meant by this new heaven and new earth, and what are their ornaments and qualities, is in my opinion the greatest of all presumptions. In general these figures of speech point out great alternations in the universe."

Verse 2. And I John] The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church.

New Jerusalem] See Clarke's notes on Ga 4:24-27. This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended.

Coming down from God] It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.

Verse 3. The tabernacle of God is with men] God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.

Verse 4. There shall be no more death] Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, 1Co 15:26, where he says, "The last enemy that shall be destroyed is death." But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on "1Co 15:27".

Verse 5. Behold, I make all things new.] As the creation of the world at the beginning was the work of God alone, so this new creation.

These words are true and faithful.] Truth refers to the promise of these changes; faithfulness, to the fulfilment of these promises.

Verse 6. It is done.] All is determined, and shall be fulfilled in due time. The great drama is finished, and what was intended is now completed; referring to the period alluded to by the angel.

I am Alpha and Omega] See Clarke on Re 1:8.

The fountain of the water of life] See on Joh 4:10, 14; 7:37, &c.

The rabbins consider the fountain of the world to come as one of the particular blessings of a future state. In Sanhedrim, Aboth R. Nathan, c. 31, it is said, "He will show them the excellency of the fountain of the future world, that they may accurately see and consider, and say, Wo to us! what good have we lost! and our race is cut off from the face of the earth."

Verse 7. Inherit all things] Here he had no inheritance; there he shall inherit the kingdom of heaven, and be with God and Christ, and have every possible degree of blessedness.

Verse 8. But the fearful] δειλοις Those who, for fear of losing life or their property, either refused to receive the Christian religion, though convinced of its truth and importance; or, having received it, in times of persecution fell away, not being willing to risk their lives.

And unbelieving] Those who resist against full evidence. And sinners, καιαμαρτωλοις, is added here by about thirty excellent MSS., and is found in the Syrian, Arabic, some of the Slavonic, and in Andreas and Arethas. On this evidence Griesbach has admitted it into the text.

The abominable] εβδελυγμενοις Those who are polluted with unnatural lust.

And murderers] φονευσι Those who take away the life of man for any cause but the murder of another, and those who hate a brother in their heart.

And whoremongers] πορνοις Adulterers, fornicators, whores, prostitutes, and rakes of every description.

Sorcerers] φαρμακοις Persons who, by drugs, philtres, fumigations, &c., pretend to produce supernatural effects, chiefly by spiritual agency.

Idolaters] ειδωλολατραις Those who offer any kind of worship or religious reverence to any thing but God. All image worshippers are idolaters in every sense of the word.

And all liars] καιπασιτοιςψευδεσι Every one who speaks contrary to the truth when he knows the truth, and even he who speaks the truth with the intention to deceive; i.e., to persuade a person that a thing is different from what it really is, by telling only a part of the truth, or suppressing some circumstance which would have led the hearer to a different end to the true conclusion. All these shall have their portion, τομερος, their share, what belongs to them, their right, in the lake which burneth with fire and brimstone. This is the second death, from which there is no recovery.

Verse 9. The bride, the Lamb's wife] The pure and holy Christian Church.

Verse 10. To a great and high mountain] That, being above this city, he might see every street and lane of it.

The holy Jerusalem] See Clarke on Re 21:2.

Verse 11. Having the glory of God] Instead of the sun and moon, it has the splendour of God to enlighten it.

Unto a stone most precious, even like a jasper stone, clear as crystal.] Among precious stones there are some even of the same species more valuable than others: for their value is in proportion to their being free from flaws, and of a good water, i.e., a uniform and brilliant transparency. A crystal is perfectly clear, the oriental jasper is a beautiful sea-green. The stone that is here described is represented as a perfectly transparent jasper, being as unclouded as the brightest crystal, and consequently the most precious of its species. Nothing can be finer than this description: the light of this city is ever intense, equal, and splendid; but it is tinged with this green hue, in order to make it agreeable to the sight. Nothing is so friendly to the eye as blue or green; all other colours fatigue; and, if very intense, injure the eye. These are the colours of the earth and sky, on which the eye of man is to be constantly fixed. To these colours the structure of the eye is adapted; and the general appearance of the earth and the sky is adapted to this structure.

Verse 12. Had a wall great and high] An almighty defense.

Twelve gates] A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Eze 48:30-35.

In Synopsis Sohar, p. 115, n. 27, it is said: "In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, &c.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own; and so of the rest."

Verse 13. On the east three gates] The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.

Verse 14. The wall-had twelve foundations] Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.

Verse 15. Had a golden reed] Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from Eze 40:3, &c.

Verse 16. The city lieth foursquare] Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρτετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.

Verse 17. The wall-a hundred and forty and four cubits] This is twelve, the number of the apostles, multiplied by itself: for twelve times twelve make one hundred and forty-four.

The measure of a man, that is, of the angel.] The cubit, so called from cubitus, the elbow, is the measure from the tip of the elbow to the tip of the middle finger, and is generally reckoned at one foot and a half, or eighteen inches; though it appears, from some measurements at the pyramids of Egypt, that the cubit was, at least in some cases, twenty-one inches.

By the cubit of a man we may here understand the ordinary cubit, and that this was the angel's cubit who appeared in the form of a man. Or suppose we understand the height of the man as being here intended, and that this was the length of the measuring rod. Now allowing this height and rod to be six feet, and that this was intended to have some kind of symbolical reference to the twelve tribes, mentioned Re 21:12, represented by the twelve gates; and to the twelve apostles, represented by the twelve thresholds or foundations; then twenty-four, the number of the tribes and apostles, multiplied by six, make precisely the number one hundred and forty-four.

Verse 18. The building of the wall of it was of jasper] The oriental jasper is exceedingly hard, and almost indestructible. Pillars made of this stone have lasted some thousands of years, and appear to have suffered scarcely any thing from the tooth of time.

Pure gold, like unto clear glass.] Does not this imply that the walls were made of some beautifully bright yellow stone, very highly polished? This description has been most injudiciously applied to heaven; and in some public discourses, for the comfort and edification of the pious, we hear of heaven with its golden walls, golden pavements, gates of pearl, &c., &c., not considering that nothing of this description was ever intended to be literally understood; and that gold and jewels can have no place in the spiritual and eternal world. But do not such descriptions as these tend to keep up a fondness for gold and ornaments? In symbols they are proper; but construed into realities, they are very improper.

The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels."-Sepher Rasiel Haggadol, fol. 24, 1.

The same authors divide paradise into seven parts or houses; the third they describe thus: "The third house is built of gold and pure silver, and all kinds of jewels and pearls. It is very spacious, and in it all kinds of the good things, either in heaven or earth, are to be found. All kinds of precious things, perfumes, and spiritual virtues, are there planted. In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years,) and under it dwell Abraham, Isaac, Jacob, the twelve patriarchs, and all that came out of Egypt, and died in the wilderness. Over these Moses and Aaron preside, and teach them the law," &c.-Yalcut Rubeni, fol. 13, 4. In the same tract, fol. 182, 1, we find these words: "Know that we have a tradition, that when the Messiah, with the collected captivity, shall come to the land of Israel, in that day the dead in Israel shall rise again; and in that day the fiery walls of the city of Jerusalem shall descend from heaven, and in that day the temple shall be builded of jewels and pearls."

Verse 19. The foundations of the wall] Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, Re 21:12; and these foundations or thresholds, the twelve apostles, Re 21:14. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, Heb 10:19, &c. And in reference to this we are said to be built on the FOUNDATION of the APOSTLES and prophets, Jesus Christ himself being the chief corner stone, Eph 2:20.

The first foundation was jasper] A stone very hard, some species of which are of a sea-green colour; but it is generally a bright reddish brown.

The second, sapphire] This is a stone of a fine blue colour, next in hardness to the diamond.

The third, a chalcedony] A genus of the semipellucid gems, of which there are four species:-

1. A bluish white; this is the most common sort.

2. The dull milky veined; this is of little worth.

3. The brownish black; the least beautiful of all.

4. The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies.

The fourth, an emerald] This is of a bright green colour without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.

Verse 20. The fifth, sardonyx] The onyx is an accidental variety of the agate kind; it is of a dark horny colour, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish colour, the jewellers call the stone a sardonyx.

The sixth, sardius] The sardius, sardel, or sardine stone, is a precious stone of a blood-red colour.

The seventh, chrysolite] The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz.

The eighth, beryl] This is a pellucid gem of a bluish green colour.

The ninth, a topaz] A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire.

The tenth, a chrysoprasus] A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue.

The eleventh, a jacinth] A precious stone of a dead red colour, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone.

The twelfth, an amethyst.] A gem generally of a purple or violet colour, composed of a strong blue and deep red.

These stones are nearly the same with those on the breastplate of the high priest, Ex 28:17, &c., and probably were intended to express the meaning of the Hebrew words there used. See the notes on the above passages, where these gems are particularly explained.

Verse 21. The twelve gates were twelve pearls] This must be merely figurative, for it is out of all the order of nature to produce a pearl large enough to make a gate to such an immense city. But St. John may refer to some relations of this nature among his countrymen, who talk much of most prodigious pearls. I shall give an example: "When Rabbi Juchanan (John) once taught that God would provide jewels and pearls, thirty cubits every way, ten of which should exceed in height twenty cubits, and would place them in the gates of Jerusalem, according to what is said Isa 54:12, I will make thy windows of agates, and thy gates of carbuncles, one of his disciples ridiculed him, saying, Where can such be found, since at present there is none so large as a pigeon's egg? Afterwards, being at sea in a ship, he saw the ministering angels cutting gems and pearls; and he asked them for what purpose they were preparing those. They answered, to place them in the gates of Jerusalem. On his return he found Rabbi Juchanan teaching as usual; to whom he said, Explain, master, what I have seen. He answered, Thou knave, unless thou hadst seen, thou wouldst not have believed; wilt thou not receive the saying of the wise men? At that moment he fixed his eyes upon him, and he was reduced into a heap of bones."-Bava bathra, fol. 77, 1, and Sanhedrim, fol. 100, 1, page 393. Edit. Cocceii. See Schoettgen.

Verse 22. I saw no temple] There was no need of a temple where God and the Lamb were manifestly present.

Verse 23. No need of the sun] This is also one of the traditions of the ancient Jews, that "in the world to come the Israelites shall have no need of the sun by day, nor the moon by night."-Yalcut Rubeni, fol. 7, 3. God's light shines in this city, and in the Lamb that light is concentrated, and from him everywhere diffused.

Verse 24. The nations of them which are saved] This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Re 21:26.

Verse 25. The gates of it shall not be shut at all] The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations.

There shall be no night there.] No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.

Verse 26. The glory and honour of the nations into it.] Still alluding to the declarations of the prophets, (see the passages in the margin, Re 21:24, &c.,) that the Gentiles would be led to contribute to the riches and glory of the temple by their gifts, &c.

Verse 27. There shall in nowise enter into it any thing that defileth] See Isa 35:8; 52:1. Neither an impure person-he who turns the grace of God into lasciviousness, nor a liar-he that holds and propagates false doctrines.

But they which are written] The acknowledged persevering members of the true Church of Christ shall enter into heaven, and only those who are saved from their sins shall have a place in the Church militant.

ALL Christians are bound by their baptism to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; to keep God's holy word and commandments; and to walk in the same all the days of their life. This is the generation of them that seek thy face, O God of Jacob! Reader, art thou of this number? Or art thou expecting an eternal glory while living in sin? If so, thou wilt be fearfully disappointed. Presuming on the mercy of God is as ruinous as despairing of his grace. Where God gives power both to will and to do, the individual should work out his salvation with fear and trembling.

‏ Revelation of John 22

CHAPTER XXII.

The river of the water of life, 1.

The tree of life, 2.

There is no curse nor darkness in the city of God, 3-5.

The angel assures John of the truth of what he has heard, and states that the time of the fulfilment is at hand, 6, 7.

He forbids John to worship him, 8, 9.

Again he states that the time of the fulfilment of the prophecies of this book is at hand, 10-12.

Christ is Alpha and Omega, 13.

The blessedness of those who keep his commandments; they enter through the gates into the city, 14.

All the unholy are excluded, 15.

Christ sent his angel to testify of those things in the Churches, 16.

The invitation of the Spirit and the bride, 17.

A curse denounced against those who shall either add to or take away front the prophecies of this book, 18, 19.

Christ cometh quickly, 20.

The apostolical benediction, 21.

NOTES ON CHAP. XXII.

Verse 1. Pure river of water of life] This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Eze 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.

Verse 2. In the midst of the street of it] That is, of the city which was described in the preceding chapter.

The tree of life] An allusion to Ge 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade-it shall bring forth new fruit, according to his months-and the fruit thereof shall be for meat, and the leaf thereof for medicine;" Eze 47:12.

Twelve manner of fruits] καρπουςδωδεκα Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations-the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.

Verse 3. No more curse] Instead of καταναθεμα, curse, the best MSS., versions, &c., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.

Verse 4. See his face] Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads.

Verse 5. There shall be no night there] See the 23d and 25th verses of the preceding chapter. Re 21:23, 25

Verse 6. These sayings are faithful and true] See the preceding chapter, Re 21:5. From this verse to the end of the chapter is reckoned the epilogue of this book. 1. The angel affirms the truth of all that had been spoken, Re 22:6-11. 2. Jesus Christ confirms what has been affirmed, and pledges himself for the fulfilment of all the prophecies contained in it, Re 22:12-17. 3. John cautions his readers against adding or diminishing, and concludes with the apostolical blessing, Re 22:18-21.

The things which must shortly be done.] There are many sayings in this book which, if taken literally, would intimate that the prophecies delivered in the whole of the Apocalypse were to be fulfilled in a short time after their delivery to John; and this is a strong support for the scheme of Wetstein, and those who maintain that the prophecies of this book all referred to those times in which the apostle lived, and to the disturbances which then took place, not only among the Jews, but in the Roman empire. What they all mean, and when and how they are to be fulfilled, God in heaven alone knows.

Verse 8. I fell down to worship] I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on Re 19:10.

Verse 10. Seal not the sayings] Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Re 22:6. What concerned the Jews was certainly at hand.

Verse 11. He that is unjust, let him be unjust still] The time of fulfilment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.

Verse 12. Behold, I come quickly] I come to establish nay cause, comfort and support my followers, and punish the wicked.

Verse 13. I am Alpha and Omega] See Clarke on Re 1:8; "Re 1:18".

Verse 14. Blessed are they that do his commandments] They are happy who are obedient.

That they may have right to the tree of life] The original is much more expressive, ιναεσταιηεξουσιααυτονεπιτοξυλοντης ζωης That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God's grace through Christ produces the good, and then rewards it as if all had been our own.

Verse 15. Without are dogs] All those who are uncircumcised in heart. The Jews call all the uncircumcised dogs. "Who is a dog? Ans. He who is not circumcised." Pirkey Elieser, chap. 29.

And sorcerers] See Clarke on Re 21:8.

Verse 16. I Jesus] The Maker, the Redeemer, and Judge of all men.

Have sent mine angel] An especial messenger from heaven.

I am the root and the offspring of David] Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as HE liveth for ever, he is the alone true David and everlasting King.

The bright and morning star.] I am splendour and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom.

Verse 17. The Spirit and the bride] All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New.

Say, Come.] Invite men to Jesus, that by him they may be saved and prepared for this kingdom.

Let him that heareth] Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners.

Him that is athirst] He who feels his need of salvation, and is longing to drink of the living fountain.

And whosoever will] No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely-without money or price!

Verse 18. If any man shall add] Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion.

Verse 19. If any man shall take away] If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, &c. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ's word shall fall to the ground; all shall have its fulfilment in due time.

This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution.

Verse 20. Surely I come quickly] This may be truly said to every person in every age; Jesus the Judge is at the door!

Even so, come, Lord Jesus.] The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom.

Verse 21. The grace of our Lord Jesus Christ] May the favour and powerful influence of Jesus Christ be with you all; you of the seven Churches, and the whole Church of Christ in every part of the earth, and through all the periods of time.

Instead of παντωνυμων, you all, the most excellent MSS. and versions have παντωντωναγιων, all the saints. This reading Griesbach has received into the text as indisputably genuine.

Amen.] So be it! and so shall it be for ever and ever. The opinion of Dr. Priestley, concerning the authenticity of this book, and the manner in which it is written, should not be withheld from either the learned or pious reader. "I think it impossible for any intelligent and candid person to peruse this book without being struck in the most forcible manner with the peculiar dignity and sublimity of its composition, superior to that of any other writing whatever; so as to be convinced that, considering the age in which it appeared, none but a person divinely inspired could have written it. These prophecies are also written in such a manner as to satisfy us that the events announced to us were really foreseen, being described in such a manner as no person writing without that knowledge could have done. This requires such a mixture of clearness and obscurity as has never yet been imitated by any forgers of prophecy whatever. Forgeries, written of course after the events, have always been too plain. It is only in the Scriptures, and especially in the book of Daniel, and this of the Revelation, that we find this happy mixture of clearness and obscurity in the accounts of future events."-Notes on Revelation.

The Subscriptions to this book are both few and unimportant:-

The CODEX ALEXANDRINUS has simply-The Revelation of John.

The SYRIAC doubles the Amen.

The AETHIOPIC.-Here is ended the vision of John, the Apocalypse; Amen: this is, as one might say, the vision which he saw in his life; and it was written by the blessed John, the evangelist of God.

VULGATE and COPTIC nothing.

ANCIENT ARABIC.-By the assistance of our Lord Jesus Christ, the vision of John, the apostle and evangelist, the beloved of the Lord, is finished: this is the Apocalypse which the Lord revealed to him for the service of men. To Him be glory for ever and ever.

HAVING now brought my short notes on this very obscure book to a conclusion, it may be expected that, although I do not adopt any of the theories which have been delivered concerning it, yet I should give the most plausible scheme of the ancients or moderns which has come to my knowledge. This I would gladly do if I had any scheme to which I could give a decided preference. However, as I have given in the preface the scheme of Professor Wetstein, it is right that I should, at the conclusion, give the scheme of Mr. Lowman, which is nearly the same with that of Bishop Newton, and which, as far as I can learn, is considered by the most rational divines as being the most consistent and probable.

The scheme of the learned and pious Bengel may be found in the late Rev. John Wesley's notes on this book; that of Mr. Lowman, which now follows, may he found at the end of Dr. Dodd's notes.

Among other objections to this and all such schemes, I have this, which to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date which I follow in the margin; which date I give, not as my own opinion, but the opinion of others.