Revelation 1:3

Blessed is he that readeth, etc. By the readers are meant those who, in the congregation, should read this book; and by the hearers, the congregations themselves; but neither readers nor hearers, ministers nor people, win this benediction unless, in addition to the reading and the hearing, they keep its saying. But, notwithstanding the solemn commendation of this book, it is known to all students of God's Word that for a while it was not regarded as a constituent portion of the sacred Scriptures. Doubts were entertained concerning it by many writers of the fourth century, and some of them of much eminence in the Greek Church especially; but it has outlived all their objections and others of more modern days, and it was never more accepted as a genuine part of Holy Scripture than it is at this day. As one says, "We have seen its rise, as of a pure fountain, from the sacred rock of the apostolical Church. We have traced it through the first century of its passage, flowing from one fair field to another, identified through them all, and everywhere the same. As it proceeded lower, we have seen attempts to obscure its sacred origin, to arrest or divert its course, to lose it in the sands of antiquity, or bury it in the rubbish of the dark ages. We have seen these attempts repeated in our own times. But it has at length arrived to us such as it flowed forth from the beginning." The book is, therefore, all the more worthy of our reverent regard because of the ordeal through which it has had to pass, and its benediction on those who hear and obey it may be all the more confidently expected. Nor is that blessing barred by the unquestionable fact that very much in this book is difficult, obscure, and hard to be understood. No doubt it is so. But "even in the darkest parts there is already a glimmering light. Already we can see a clear testimony running through it to the holiness of God, to the power of Christ, to the providence which is working in or overruling all things, to the Divine purpose which all things and all men are willingly or unwillingly subserving, and to that final triumph of good over evil, of Christ over antichrist, of God over Satan, which will be the last and most decisive justification of the ways of God to men. All this lies on the surface of the book. And I know not that a more profitable occupation could be found for men of the world - men of business, men of activity, men of intelligence and influence - than the repeated perusal of a part of God's Word which says to them, even in its most obscure and mysterious disclosures, 'God is at work, God has a purpose, God will at length manifest his reign, in this world which you treat too much for the present as if it were all your own.' Take heed that you be not disregarding, that you be not 'even fighting against God,' and destined, therefore, to be overthrown when he triumphs. I know not that there is one chapter of the Bible which does not enforce upon us this great lesson (Vaughan). But if it be asked, as it will and should be asked - wherein does the blessedness consist of which this text tells? we reply, in the beautiful words of the Litany, that they who read, hear, and keep the sayings of this book will find that these sayings do, by God's grace, "strengthen such as do stand, comfort and help the weak hearted, raise up them that fall, and finally beat down Satan under our feet."


1. Those to whom St. John wrote - for he it was, we feel persuaded, who wrote this book; he, the "son of thunder," who was so prompt to desire that fire might fall from heaven on the Samaritans who received not his Master, he would find in the denunciations of the dread judgments of which this book tells, a theme not altogether uncongenial; but those to whom he wrote - sorely needed to be strengthened. Whether the fiery trial which was to try them - " the great tribulation" as it is called in the seventh chapter - was the persecution under Nero or that under Domitian we cannot certainly say, but only that it was very terrible. The fear of it, falling on them with its frightful force, might well bear them off their feet and down into the depths of apostasy and denial of their Lord; and doubtless, but for the strength imparted through the sayings of the prophecy of this book, it would have done so.

2. But these sayings gave them strength still to stand, and to stand firm.

(1) For these sayings showed them Christ in the midst of his Church. St. John saw him, not now as the despised and rejected of men, but in might and majesty; and saw him, too, walking amidst the seven lamps of gold, and holding in his hand the circlet of the seven stars, symbol of the angels of the Churches, as the lamps of gold were of the Churches themselves. So then they were not left forlorn and helpless; not left like a tempest-tossed ship bereft of her skilful helmsman, and for whom, therefore, no other fate than to be driven on the rocks or otherwise completely shipwrecked was possible. No; it was not so with them; for there in the midst of his suffering Church, walking amid the several congregations of the faithful, with eyes like a flame of fire, and feet like brass, there was their Lord; and what, then, need they fear the worst that their enemies could do? Yes; they were shown this by these sayings. And we of today are shown the like amid "all our troubles and adversities, whensoever they oppress us." "Lo, I am with you alway," was said, and this glorious vision of the Lord in the midst of the seven lamps of gold was given, not for believers of the primitive Church alone, but for us also on whom the ends of the world are come. Shall we not, must we not, therefore, be blamed if we read and hear, and keep not these sayings?

(2) Furthermore, they showed the Lord actually using these very trials to accomplish his own gracious purposes towards his Church. For by them he was drawing the faithful closer to himself; compelling them, by the very stress of the storm that was beating on them, to come, as he would have them do, yet more closely within the sure shelter of his love. And was he not also by these terrible trials fulfilling the word spoken by his forerunner and herald, who said of him, "his fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with unquenchable fire"? Yes; he was in this terrible way winnowing out the chaff, sifting the wheat, ridding the Churches of those elements which were false and hurtful, and making it undefiled and pure. The army of the Lord would thus be delivered from those who would only bring defeat and disgrace upon it, and those only would be left in it who could be depended upon to fight manfully the good fight of faith. And this testing would be also a revealing time, as all such times are, to every individual amongst them. It would find out their weak places, and make every one of them, who was really Christ's servant, take to himself afresh the whole armour of God. And was he not establishing a testimony through their fidelity, by which future ages should be enabled more manfully to confess, and more steadfastly to endure, for his sake, as they, by like testimony of those who had gone before them, had themselves been enabled? The blood of the martyrs has ever been the seed of the Church, and even if they did "go forth weeping, bearing this precious seed," doubtless they should "come again with rejoicing, bringing their sheaves with them," "The noble army of martyrs praise thee." So we delight to sing; but how more mightily do they or could they praise him than by bearing testimony, as they have done and do, that the grace of Christ can sustain, and the love of Christ inspire, and the approval of Christ compensate, for all that here on earth man may inflict or our weak flesh endure?

(3) And these sayings showed them also the end of all that was then befalling them. For the vision of St. John pierced the gloomy clouds of this lower world, and penetrated into the very presence chamber of God. And there - what was it that was shown to them? What but the sure triumph of Christ, the utter downfall and doom of all his foes; and the glorious recompense of reward which awaited his faithful ones when they shall have come out of the great tribulation, and God shall have wiped away all tears from their eyes? If, then, these sayings were not only read and heard, but also kept, how could they do otherwise than impart strength of spirit, of heart, and mind?

II. And so also would they "COMFORT AND HELP THE WEAK HEARTED." No doubt there were many such, as how could there but be, amongst those to whom St. John wrote? What fear and misgiving would throng many hearts in those dreadful days! What an agony of inward conflict would they have to go through ere ever they could take their stand firmly for their Lord! How would dear life, and ease, and the entreaties of beloved friends, and the many ties which bound them to life, - how would they all plead against the martyr spirit and endeavour to overcome it, and to persuade the soul threatened with persecution for Christ's sake to some easy compliance, some plausible compromise, whereby the awful fate of those who refused obedience to the persecuting power might be escaped! What wavering of the will there must have been in instances not a few! what making and unmaking of resolution! How would timidity and weakness clamour and weep and break the heart of the terrified one! And whence was their help to come? Whence but in the promised presence of their Lord, that presence which the sayings of this book showed to them, realized in their hearts? Then, as troops dismayed and ready to retreat are rallied and recalled to resolute action by their leader coming to them and placing himself at their head, and encouraging them by word and look and deed, so would the weak hearted to whom St. John wrote find comfort and help as they saw their Lord with them, at their head, beckoning and encouraging them on, and holding out to them the glorious promise of his reward. "To him that overcometh;" seven times over are these heart-stirring words addressed to the Churches; and at the hearing of them, as the soldier at the hearing of the trumpet call, so would the faint and faltering follower of Christ recognize and respond to the summons to follow on, though his heart had been faint enough heretofore.

III. Blessed, too, would he be who rightly received the sayings of this book; for they would do not a little to LIFT UP THE FALLEN.

1. And there were fallen ones amongst them. Those who like the recreant Church at Laodicea, had gone utterly astray from Christ, and to whom no solitary word of praise could be addressed, but only loud call to repentance and solemn warning against their sin.

2. But these sayings of this book, how they would reveal their Lord whom they had so forsaken coming to them both in anger and in love! He could say to them, "I know thy works;" and to the hardened and impenitent his eyes flashed as a flame of fire, but to those who confessed and would forsake their sins these same sayings would show him as standing at the door and knocking for admittance, and promising that all should be forgotten and forgiven as in the fellowship of love they sat together at the same board, he with them and they with him. These sayings would be like the firm strengthening grasp of the Lord's hand to his sinking apostle, who but for that had perished amid the waves upon which he had ventured to walk. So would many a one who had stumbled and fallen find their feet again uplifted and upborne by the exceeding great and precious promises made to the repentant in these same sayings of this book.

IV. And so will the other great necessity of the Christian man - THAT HE SHOULD BEAT DOWN SATAN UNDER HIS FEET - be greatly aided if he hear and keep these sayings. For that vanquishment of Satan is no sudden act, no victory gained all in a moment, but is the result of long-continued Christian habit against which the assaults of our great adversary rage in vain. No rush of holy emotion, no mere giving up of ourselves to devout meditation, will ensure our victory. But it is the daily practice of Christian obedience in avoiding evil and following after that which is good, which makes it more and more hopeless for the tempter; he is compelled to give up the attack, and by his withdrawal from the contest confesses his defeat. So is he beaten down under our feet. The experience of every faithful Christian man confirms all this. He is not tempted as other men are, for it would be of no avail to try and seduce such as he. The habits of his life, the principles of his conduct, are far too settled in the opposite direction to that in which the tempter would lead him; he has so long resisted the devil that the promise has been fulfilled for him, "Resist the devil, and he will flee from you." But the great service which the sayings of this book, when they are heard and kept, render to such is that they foster and cherish those habits the result of which is the victory desired. The realization of Christ's presence, the dread of his displeasure, the longing for his approval, the love which he has enkindled, - how do all these, how must they, steady the wavering will, holding it back from what would displease Christ, and urging it on to that which he would approve? Fear, love, hope, - these mighty motives are ever at work, and all in the same direction of holy habit and obedience, until that which was painful and difficult at first has by long practice become easy, and that from which at first he shrank back he now goes forward to with cheerful alacrity and undaunted courage. It is the love of Christ, that love of which the sayings of this book so frequently tell, that love which carries along with it both hope and fear, it is this which constrains him, and by means of it he comes off more than conqueror in this holy war.

CONCLUSION. And for them and for us in all like circumstances of trial the force of these sayings of this book is greatly increased by the recollection that "the time is at hand." If a man deem that he may procrastinate and delay, if repentance and obedience be resolved on only for some future time, he will miss the benediction promised here. But if, on the other band, he live day by day in view of his Lord's coming - and the coming of the Lord is for us practically the day of our death - if he feel that the time when all that the Lord has said shall be fulfilled is indeed at hand, then will all that this holy book has urged on him be listened to with yet greater attention, and the obedience rendered will be yet more prompt and eager. When he realizes, as God grant we all may, that the opportunity for winning the blessing promised is but short-lived, and that lost now it is lost forever, how will, how must this spur us on, and make us diligent indeed to make our calling and election sure? We shall "give the more earnest heed to the things that we have heard, lest at any time we should let them slip," or "drift away from them," as the truer rendering is. The shortness of time, the nearness of Christ's judgment, will lend fresh force to the assurance, "Blessed is he that readeth," etc. - S.C.

Write the things which thou hast seen. &&&
These words suggest two general remarks concerning Christ.


1. Those which had been experienced.

2. Those things which were now present.

3. Those which were approaching. Now these three classes of things John had to write down. Whatever man has seen, or will see of the Divine, he is bound to record — "Write." Literature, though sadly corrupted and the source of enormous mischief, is a Divine institution. Rightly employed it is one of the grandest forces in human life. Thank God for books, our best companions, always ready with their counsel and their comfort. They are arks that have borne down to us, over the floods of centuries, the vital germs of departed ages.


1. The unknown of the knowable. What is mystery to one man is not so to another; and what is mystery to a man to-day is no mystery to-morrow.

2. The unknown of the unknowable. He whom we call God is the great mystery, the absolutely unknowable — whom no man hath seen or can see. Now in the former sense the meaning of the word "mystery" is here employed.

(D. Thomas, D. D.)


1. Which men have seen with the eye of the body.

2. Things which the authors have seen with the eye of the mind.

3. Things which the authors have seen with the eye of the soul.

II. THAT IT CONTAINS THE RECORD OF THINGS WHICH ARE HAPPENING AROUND US. "And the things which are." The Bible records the history of the past ages, of a great antiquity, and in this coincides with our expectation; but it also touches the moral, political, and historic life of men to-day. God knew the ages before they commenced their march, and has enabled men to anticipate their meaning by the gift of a holy inspiration.


(J. S. Exell, M. A.)

1. That men may by writingcommunicate what light God gives them for the good of the Church. It is true the Gospel was at first spread and planted by preaching, that is more properly the means of conversion. There is reason also for this, if we consider(1) The relation that is amongst all the members of the Catholic Church, whereby all are tied, to be edifying one to another, etc.(2) The end wherefore God had given men gifts, which is to profit withal: and yet(3) That a man cannot by word make his gift forthcoming in the extent that he is obliged; there is therefore a necessity of using writing for that end, it being a singular gift of God for promoting edification.

2. That none should take on them to write anything, as the Lord's mind, for the edification of the Church, without a call to it: I mean not an extraordinary call, as John had; but this I mean, that as there is an ordinary call needful to the preaching of the Gospel, so, in the general, that same consequence will hold in respect of writing for such an end. And if we look through the Scripture, we will find a call for writing as well as for preaching. And to warrant writing, we would conceive so much to be necessary as may(1) Satisfy the man himself as to his being called to such an eminent duty by God, and therefore there must be somewhat to hold out to him that it is God's mind he should undertake such a task.(2) That men walk not by their own satisfaction alone; but that there may be so much as to convince others, that God put them on that work.

3. That a man therefore may have peace as to his undertaking, we conceive there is a concurrence of several things needful to be observed: As(1) There is a necessity of a single end, to wit, God's glory, others' edification; and in part may come in, his own exoneration as to such a duty. It is not self-seeking, nor getting of a name, nor strengthening such a particular party or opinion, that will give one peace in this matter.(2) It is necessary, not only that the thing be truth; but that it may be edifying, profitable, and pertinent, at such a time: God's call to anything, doth ever time it, and tryst it well, as most subservient to the scope of edification.(3) Besides these, there are circumstances in the concurrence of providences trysting together, in reference to the person writing, to the subject written of, the time wherein and occasion whereupon, and such like: which being observed, may contribute to give some light in the thing. As(a) If the person be called publicly to edify the Church; if he be of that weight, as his testimony may prove profitable in the Church for the strengthening and confirming of others, or the like considerations; though no new thing be brought forth by him: which ground, as a moral reason, Luke gives to Theophilus of his writing the Gospel (Luke 1:1).(b) Considerations may be drawn from the subject. As

(i.)If it be a necessary point that is controversed.

(ii.)If the Scripture opened be dark and obscure; and possibly not many satisfyingly writing of it.

(iii.)If the way of handling it be such as gives any new advantage to truth, or to the opening of that Scripture.(c) The time would be considered, if such a truth be presently controverted, or such a subject necessary to be spoken unto now; if such a person's interposing may be useful, if such a duty be neglected, or if such a Scripture be not made use of, and the like.(d) Occasion also may be, from God's putting one to have thoughts of such a subject when others are otherwise taken up, some not having access to be edifying otherwise; as when occasion of study is given, and the thing by public delivery or secret communication is known to others, and called for by them to be made public: or that they would set themselves to it, God giving occasion of health, quietness, means, etc., for it: the thing getting approbation from such as are single, and intelligent, judging such a thing useful; in this the spirits of God's servants would be subject to others.

(James Durham.)

It is the realm in which they are stationed, and its characteristics as indicated in the provision made for it. Where you see stars there is darkness. And how dark is that world, that kingdom, that community, that heart, into which the light of Christianity has not effectually penetrated? With all the splendour of its genius, all the glory of its arms, all the brilliancy of its power, how savage, how like a sepulchre, full of chilly gloom and festering death! When the Gospel first arose upon the world, in what state did it find mankind? Let the apostle answer (Romans 1:22-32). And when God's messengers came to them with the light of truth and righteousness, how were they treated? Let the same apostle answer (Hebrews 11:35-38). Even the Lord of the covenant was crucified and killed, and all His apostles martyred, and the Church's first age made one continuous baptism of blood by the enthroned malignity of the unsanctified heart. Such is humanity, unreached and unredeemed by the grace of God in Christ Jesus (Luke 10:3). Those stars and candlesticks have not been useless. Some hearts, communities, and kingdoms have been attracted by the light, and have learned to appreciate its transforming beauty, and are found to a greater or less degree walking and rejoicing in it. But still the world in the main is a dark and wicked world. The light sent of God is "a light that shineth in a dark place," and will so continue "until the day dawn" for the great consummation. Till then, therefore, we must expect to suffer and to fight.

(J. A. Seiss, D. D.)

I. A CHURCH'S BUSINESS IS TO HOLD UP THE LIGHT. A church which fails in aggressive evangelistic activity has failed utterly. What is the good of a lamp-post if there is no light in it? It is only a nuisance, for people to knock their heads against in the dark. A large number of the so-called Christian organisations of this day are lampstands without a light. But then, let us remember, too, that whilst thus one must strongly assert that the function of the Church is to lift up a light which is not its own, on the other hand, whosoever partakes of that light — which he cannot lift unless he loves — is changed into its nature. "Ye are the light of the world." They are made light by contact with the Light; as a mirror laid in the sunshine will reflect the beams that fall upon it, and will cast them into some corners which, without its intervention, they would not have reached, and will be capable of being gazed on with undazzled eye by some whose optics were too weak to look upon the light itself. Now the scope of this light-bearing and witnessing for Jesus Christ which is the purpose of the Church, and of each individual in it, is not to be unduly narrowed. The Christian community is bound to bring the principles of Christ's Gospel to bear upon all forms of life, individual, social, moral, and political, and sometimes economical. That is the function of the individual members of the Church because they are Christians. There is one more word I would like to say, and that is, if it is the purpose of a Christian Church to hold forth the light, how utterly irrelevant and puerile becomes the question whether we are to send the Gospel to distant lands, and how ridiculous the attempt to pit home against foreign evangelistic enterprise necessarily becomes. "Light is light, which radiates," and you may as well expect a sunbeam to elect upon which side it shall shine, and how far it shall travel, as try to prescribe to the expansive and outward-rushing instincts of Christian beneficence, the sphere within which they are to confine themselves. Where I can shine I am bound to shine, and England has not got the language that is going to fill the world in a century or two, and the religion which will bless humanity, only in order that with her worldwide empire she may have markets for her produce, or gather as in a net the riches of the nations.

II. THIS OFFICE IS THE CONJOINT BUSINESS OF THE WHOLE CHURCH. You have sometimes seen methods of illumination by which a rough triangle of wood is dotted all over with tin sockets, and tapers stuck in them. That is not the way in which a Church is to do its evangelising work. The symbol of our text gives a better metaphor — one lampstand holding one light. Now that contains two thoughts.

1. One is the universal obligation. It is the whole Church which composes the stand for the lamp. It is the whole of any Church which is bound equally to evangelistic effort. We are all disposed to think that the Church should do a deal. What about A., B., C., the members of it? It is their business. And it only becomes the duty of the community because it is the duty of each individual within it.

2. A second thought is combined action. We must be contented often to be insignificant, to do functional work, to be one of the great crowd whose hand on the rope gives an indivisible but to Him up yonder not imperceptible pull to bring the vessel to shore. There are a myriad little spheres in the raindrops which make the rainbow, and each of them has a little rainbow in its own tiny depths, but they all fuse together into the sevenfold arch of perfect beauty that spans the sky.

III. THIS OFFICE IS DISCHARGED UNDER THE INSPECTION OF JESUS CHRIST. According to the vision of which the text is the interpretation Christ is, and according to the words of one of the letters He walks, in the midst of the seven candlesticks. The presence of the Christ is the condition of the churches discharging their functions. "He walks," says the letter already referred to, "in their midst," which is the emblem of His continual activity. In so far as we are lights, we are lights kindled, and therefore burning away. There must be a continual replenishing of the inward supply from which the power of illumination comes, as is set forth in another instance in the Old Testament in which this symbol appears — viz., in Zechariah's prophecy, where he sees the arrangements by which the oil is fed to the golden candlestick. The oil must be fed to us, in so far as we are not lampstands, but lamps. That is to say, the great High Priest of the Temple moves as His predecessors did in the ancient sanctuary, and trims the lamps, not quenching the smoking flax, but raising it to a clearer flame. That presence stimulates. It is a solemn thought that He walks in the midst. It is made more solemn when we remember how, in these letters that follow my text, there is in each case repeated, "I know thy works." That inspection of our acts is not all that He is here for, thank God! but He is here for that. Oh, if we believed it, what different people we should be, and what a different Church this would be!

(A. Maclaren, D. D.)

Your attention will be called to the striking symbol of the Church, as exhibited by the golden candlestick, which, like that which stood in the tabernacle, had its seven branches. We notice the fitness of this symbol of the golden candlestick.

I. IN ITS POSITION. The Church of Christ still waits without the veil, and sheds her blessed light to show to the world the Saviour.

II. THE OFFICE OF THE CHURCH. It does not sanctify, nor save, but it does hold forth the true light, and shed its brightness on a darkened world.





(J. H. Norton.)


1. That all Christian Churches should be presided over by a recognised pastor.

2. That the pastor is the head and representative of the Church to which he belongs.

3. That the pastor exercises a great moral influence upon the Church with which he is connected.


1. Christ knows the Church. This thought should solemnise our Church life, and make it reverent in its disposition of soul.

2. Christ rules the Church. His rulership is for the moral welfare and defence of the Church, and should be obediently acknowledged.

3. Christ passes judgment on the Church. He passes judgment on the works, the patience, the suffering, the discipline, the creed, and the enthusiasm of the Church, and condemns or approves accordingly.



1. That the ministerial office has the sanction of Heaven.

2. That Churches should be careful in the selection of their pastor.

3. That Churches should seek to cultivate a pure and fervent spiritual life.

(J. S. Exell, M. A.)

Ephesus, Laodicea, Patmos, Pergamum, Philadelphia, Sardis, Smyrna, Thyatira
Aloud, Blessed, Blessing, Book, Close, Ear, Fulfillment, Happy, Hearing, Heart, Heed, Keeping, Lay, Listen, Nigh, Prophecy, Prophet's, Reader, Readeth, Reading, Reads, Therein, Written
1. The preface.
4. John's salutation to the seven churches of Asia.
7. The coming of Christ.
8. His glorious power and majesty.

Dictionary of Bible Themes
Revelation 1:3

     1427   prophecy
     1431   prophecy, OT methods
     4971   seasons, of life
     5175   reading
     5393   literacy
     5874   happiness
     8117   discipleship, benefits

May 10. "I am Alive Forevermore" (Rev. I. 18).
"I am alive forevermore" (Rev. i. 18). Here is the message of the Christ of the cross and the still more glorious and precious Christ of the resurrection. It is beautiful and inspiring to note the touch of light and glory with which these simple words invest the cross. It is not said I am He that was dead and liveth, but "I am He that liveth and was dead, but am alive forevermore." Life is mentioned before the death. There are two ways of looking at the cross. One is from the death side and the other
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Glorious Master and the Swooning Disciple
If our conceptions of the Lord Jesus are very enlarged, they will only be his due. We cannot exaggerate here. He deserves higher praise than we can ever render to him. As high as the heavens are above the earth, so high is be above our loftiest conceptions. Even when the angels strike their loudest notes, and chant his praises most exultingly on their highest festal days, the music falls far short of his excellence. He is higher than a seraph's most soaring thought! Rise then, my brethren, as on
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

10Th Day. Dying Grace.
"He is Faithful that Promised." "I have the keys of hell and of death."--REV. i. 18. Dying Grace. And from whom could dying grace come so welcome, as from Thee, O blessed Jesus? Not only is Thy name, "The Abolisher of Death;" but Thou didst thyself die! Thou hast sanctified the grave by Thine own presence, and divested it of all its terrors. My soul! art thou at times afraid of this, thy last enemy? If the rest of thy pilgrimage-way be peaceful and unclouded, rests there a dark and portentous
John Ross Macduff—The Faithful Promiser

Swooning and Reviving Christ's Feet.
AN ADDRESS DELIVERED AT THE CLOSE OF ONE OF THE PASTORS' COLLEGE CONFERENCES. "And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me saying unto me, Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold. I am alive for evermore, Amen; and have the keys of hell and of death."--Revelation i. 17, 18. SWOONING AND REVIVING AT CHRIST'S FEET. WE have nothing now to think of but our Lord. We come to Him that He may cause us to forget all others.
Charles Hadden Spurgeon—Till He Come

The Fear of God.
And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last and the Living one.'--Rev. i. 17, 18. It is not alone the first beginnings of religion that are full of fear. So long as love is imperfect, there is room for torment. That lore only which fills the heart--and nothing but love can fill any heart--is able to cast out fear, leaving no room for its presence. What we find in the beginnings of religion, will hold in varying
George MacDonald—Unspoken Sermons

Catalogue of his Works.
There is no absolutely complete edition of Eusebius' extant works. The only one which can lay claim even to relative completeness is that of Migne: Eusebii Pamphili, Cæsareæ Palestinæ Episcopi, Opera omnia quæ extant, curis variorum, nempe: Henrici Valesii, Francisci Vigeri, Bernardi Montfauconii, Card. Angelo Maii edita; collegit et denuo recognovit J. P. Migne. Par. 1857. 6 vols. (tom. XIX.-XXIV. of Migne's Patrologia Græca). This edition omits the works which are
Eusebius Pamphilius—Church History

The First and the Last
This title is used in Rev. i. 11. It is used again in 1. 17, ii. 8, and xxii. 13, but is never found in connection with "the Church of God." On the other hand, it is a title closely associated with "the Jew and the Gentile," as the following Scriptures will testify. Is. xli. 4, 5: "Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, THE FIRST AND LAST; I am He. The isles saw it, and feared; the ends of the earth were afraid." Is. xliv. 6: "Thus saith the Lord, the
E.W. Bullinger—Commentary on Revelation

The Lord's Day
In Rev. i. 9 we are told that John saw and received this revelation on "the Lord's Day." Leaving the former part of this verse for the present, let us notice the latter expression, "the Lord's Day." [4] The majority of people, being accustomed from their infancy to hear the first day of the week called the Lord's Day, conclude in their own minds that that day is thus called in Rev. i. 9 because that was the name of it. But the contrary is the fact: the day is so called by us because of this verse.
E.W. Bullinger—Commentary on Revelation

A Great Voice
This expression links on the book of Revelation to the book of Deuteronomy, especially if we regard it in the connection with the fire, with which it is associated in each case. Ten times is the voice of God speaking "out of the midst of the fire" heard in Deuteronomy: viz., chaps. iv. 12,15,33,36; v. 4,22(19) [36] , 23(20), 24(21), 25(21), 26(23). Here, in Rev. i. 10, John hears "a great voice," and it is connected with fire, for the eyes of the speaker were "as a flame of fire" (ver. 14) and his
E.W. Bullinger—Commentary on Revelation

Call to China and Voyage Hence
The known facts in regard to John Talmage's boyhood and youthful days are few. Of the known facts some perhaps are too trivial, others too sacred to bear mention. The sapling grew. Of the inner and outer circles of growth there is but brief record. He spent his boyhood at a quiet country hamlet, Gateville, New Jersey. On the ridge swung the toll-gate, and a little beyond might be heard the hum and rattle of the grist-mill. His father kept the toll-gate. John was a fine horseman, and found great sport
Rev. John Gerardus Fagg—Forty Years in South China

Within the Holiest
Gerhard Ter Steegen Rev. i. 5, 6 His priest am I, before Him day and night, Within His Holy Place; And death, and life, and all things dark and bright, I spread before His Face. Rejoicing with His joy, yet ever still, For silence is my song My work to bend beneath His blessed will, All day, and all night long-- For ever holding with Him converse sweet, Yet speechless, for my gladness is complete.
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Moreover, to Give a Fuller Demonstration of this Point...
[2829] Rev. i. 5 [2830] 1 Cor. xv. 23 [2831] 1 Cor. xv. 42-4 [2832] animale. [2833] Phil. iii. 21
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

The Fire of Love --Book I
Chapter I Note iii., p. 16--C. reads: for thai vnmanerly wyth warldly mone has armyd tham self.' But L. quia terrenas pecunias immoderate amauerunt'; which is probably correct, and which I have therefore followed. Note iv., p. 17--an omission in C. L., reads: Erumpit enim in ostensione operis feruor amoris.' Note v., p. 18--Another omission L. et qui ad amandum deum semper sunt auidi.' Chapter II Note vi., p. 20 The Bible references are to the Vulgate of Sixtus V and Clement VII, and where the
Richard Rolle—The Fire of Love

The Source of Power
'And the Angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, 2. And said unto me, What seest thou? And I said, I have looked, and behold, a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps which are upon the top thereof: 3. And two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4. So I answered and spake to the Angel that talked with
Alexander Maclaren—Expositions of Holy Scripture

A Sight of the Crowned Christ
(Revelation, Chapter i.) "Since mine eyes were fixed on Jesus, I've lost sight of all beside, So enchained my spirit's vision, Looking at the Crucified." "The Lord Christ passed my humble cot: I knew him, yet I knew him not; But as I oft had done before, I hurried through my narrow door To touch His garment's hem. "He drew me to a place apart From curious crowd and noisy mart; And as I sat there at His feet I caught the thrill of His heart-beat Beyond His garment's hem. "Rare was the bread He broke
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Love's Complaining
Hence our Lord's fitness to deal with the churches, which are these golden lamp-stands, for no one knows so much about the lamps as the person whose constant work it is to watch them and trim them. No one knows the churches as Jesus does, for the care of all the churches daily comes upon him, he continually walks among them, and holds their ministers as stars in his right hand. His eyes are perpetually upon the churches, so that he knows their works, their sufferings, and their sins; and those eyes
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

Our Lord Appears after his Ascension.
^F I. Cor. XV. 8. ^f 8 and last of all, as to the child untimely born, he appeared to me also. [Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (Acts vii. 55) and John (Rev. i. 9-17), to which it was near kin. Accounts of the appearance will be found in the ninth, twenty-second and twenty-sixth chapters of Acts. For
J. W. McGarvey—The Four-Fold Gospel

The Living One
"I am He that liveth, and was dead" (i. 18). (...) (ho zon), THE LIVING ONE. Like the previous title, it is used as a special designation of the One whose unveiling is about to be shewn to John. Its use is peculiar to Daniel and Revelation. The two books thus linked together by it are linked as to their character and subject matter in a very special manner. It is used twice in Daniel:- Dan. iv. 34 (31 [19] ) and xii. 7; and six time in Revelation:- Rev. i. 18; iv. 9,10; v. 14; x. 6; and xv. 7. [20]
E.W. Bullinger—Commentary on Revelation

Lord God
In i. 8 the title "god" must be added to the word "Lord," according to all the Critical Greek Texts [14] and the R.V. In chap. xxii. 6 we have the same title. Thus at the end of the book and at the beginning we have this peculiar title, which seems to enclose all that the book contains, and stamp it all with that which the title signifies. What is signifies is clear from the place where we first find it, vix., in the second of the twelve divisions of Genesis (chap. ii. 4 - iv. 26). This division
E.W. Bullinger—Commentary on Revelation

Letter v. Yes, My Dear Friend, it is My Conviction that in all Ordinary Cases the Knowledge...
Yes, my dear friend, it is my conviction that in all ordinary cases the knowledge and belief of the Christian Religion should precede the study of the Hebrew Canon. Indeed, with regard to both Testaments, I consider oral and catechismal instruction as the preparative provided by Christ himself in the establishment of a visible Church. And to make the Bible, apart from the truths, doctrines, and spiritual experiences contained therein, the subject of a special article of faith, I hold an unnecessary
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

The Royal Priesthood
Gerhard Ter Steegen Jer. xxxiii. 18; Rev. i. 6 The race of God's anointed priests shall never pass away; Before His glorious Face they stand, and serve Him night and day. Though reason raves, and unbelief flows on, a mighty flood, There are, and shall be, till the end, the hidden priests of God. His chosen souls, their earthly dross consumed in sacred fire, To God's own heart their hearts ascend in flame of deep desire; The incense of their worship fills His Temple's holiest place; Their song with
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Communion Again Broken --Restoration
Cant. v. 2-vi.10. The fourth section commences with an address of the bride to the daughters of Jerusalem, in which she narrates her recent sad experience, and entreats their help in her trouble. The presence and comfort of her Bridegroom are again lost to her; not this time by relapse into worldliness, but by slothful self-indulgence. We are not told of the steps that led to her failure; of how self again found place in her heart. Perhaps spiritual pride in the achievements which grace enabled her
J. Hudson Taylor—Union and Communion

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