Revelation 1-3
Excerpts from “Thoughts on the Apocalypse” (1665)
By Johannes Cocceius, Dutch Reformed Professor of Theology, (d. 1669)
SOURCE
To the Benevolent Reader
Those who read and meditate on the Scriptures cannot fail to encounter prophecies and promises. These create hope: those also warn and show the ways of God, which He holds at all times. In these, the righteous walk, the wicked, that is, those who remain in damnation and corruption through unbelief, stumble. And concerning the prophecies there is a promise that “they who take heed will understand;” just as concerning the wicked (whom “the God of this world blinds”) it is foretold that they “will not understand,” Dan. 12:10. And it seems to me, indeed, if anyone believes the Gospel, denies his own wisdom and sets aside his lusts, he has the key to understand all prophecies. For he knows Christ and the righteousness of God and His kingdom and the goods of the kingdom. When he knows these, he cannot ignore which words, whether literal or metaphorical, are suitable to signify those things. And, as for parables, metaphors, allegories, and riddles, I will explain what I think; I am far otherwise minded than to accuse Scripture of obscurity on account of parables and riddles, as do many others, and to think that unless Elijah be sent again from heaven, they cannot be understood. I confess, I demand ἐλίςασιν and τωροσοχὴν and σύγκρισιν, that is, that the reader should pause, pay attention, and compare what is read with other words of God and with His works. But I deny that God has not dealt kindly with His own, nor taught them with some συγκαλαβάσε [‘gentle concession’] and accommodated Himself to their understanding. If it were not so, He would not rightly make an astonishing accusation regarding those of hard heart who do not understand His words [i.e., Mark 8:17-18]. Just as Christ, when He came in the flesh, accused the Jews of His time [i.e., Luke 19:44]. From the beginning God spoke in riddles. “The seed of the woman shall bruise the head of the Serpent.” For this means the Sanctifier of man having been made flesh from the blood of a woman will take away all power from him who spoke through the serpent and seduced Eve and will bring righteousness. Adam understood this; all who have been given by God eyes enlightened to see and a will to give glory to God understood it. But vain men and wise in their own eyes do not even now understand; rather they prefer that God seem trifling than to give Him glory, even after the very image of the thing, depicted in many ways through prophecies, has appeared and been foretold.
Thus, since God spoke from the beginning and further taught the Israelites through figures, foolish men, deceived by Satan and skillful in his depths, can hardly bear that the faithful should be instructed in their ways through parables. The understanding of which is not obscure to them: unless now, against the opinion of all men, we say that similitudes do not illuminate but rather obscure. And (here, where we speak of the clarity of parables, let us not refrain from similitude) parables are compared to crude paintings which children often draw on walls with charcoal, red ochre, or chalk. They paint dogs, pigs, horses, deer, men, women, soldiers, peasants, kings, houses, ships, gallows, the Sun, the Moon, and I know not what else. Let us imagine a man who has never seen such things and suddenly sees such paintings: if he does not see the [actual] thing portrayed at the same time, he will understand nothing; if at the same time he sees the present thing, he will be ignorant of nothing; just as children distinguish such things without difficulty. Thus, he who has not correct, but perverse thoughts about God, justice, law, judgment, merit, Christ, the kingdom of God, does not understand parables speaking about these; but he who has become a disciple of the kingdom of heaven, even a little child, easily understands them: at least if someone more skilled shows the matter according to the parable. By this means it has come about that the saying: “The seed of the woman shall bruise your head, and you shall bruise his heel” is no longer an enigma even to little ones in Christ but is a clear saying. What prevents the other parables of Scripture from also becoming equally clear and lucid speech through the comparison of the Gospel with the promise and history of preceding prophecies, God enlightening eyes?
But if we are unwilling [to accept this principle], what part of prophecy will we not call useless? And shall we not call evil the teacher who speaks [of prophecy]? Yet he testifies that he [the Lord] speaks as to children, Isaiah 28:10. I, kind Reader, as long as God grants me life, do what I ought. I now share with you my thoughts on the Apocalypse, which all the prophecies of the Old Testament also agree with, which I began as a youth and have not laid aside from my heart even to old age. It will be yours to examine them in the fear of the Lord. I am certain that there is nothing in them that can offend a lover of truth; or even those who love the kingdom which the Apocalypse calls the ‘Beast.’ For if it is obscure or false that this is the kingdom of the Beast in which men say and do certain things because men, whether many or eminent in the world or bearing the name of Bishops or successors in the office of teaching, in the place where once the Apostle, whether Peter or Paul taught, command that these things be said and done, meanwhile not knowing whether God teaches them; if indeed this kingdom is the kingdom of Christ: they will not be angry; but rather will show us the colors of the kingdom of Christ in what they approve, and that the marks of the ‘Beast’ are not in it, so as to lead us back to the way: just as we are not angry that they call us heretics, nor do we kill them because they seem to err to us, but we pity them and try to recall them from ruin through Scriptures and demonstration of truth. If they continue to be angry and accuse the prophecy of obscurity and arrogantly say that we think we understand it even in part: let them know by their own mouth that they condemn themselves, who fear to hear anything besides the word of God (to add to which and from which the Spirit forbids under the gravest penalty) and to name a human name and receive a law not of God as if it were God’s, and above all vindicate faith in Christ conceived from the voices of the Spirit by death.
For this is what this book uniquely teaches; those who do this, and instead of ὑπολαγῇ ὁ ὁμολογίας ἐς τὸ εὐαγγέλιον & Χριστῷ (“being under subjection to confession of the Gospel and Christ”) have and demand πεισμονὴν τὴν οὐκ ἐκ § καλῶνῆς αὐτὸς, “obedience which is not from God calling them,” are not just, are not the LIVING CHURCH OF GOD, that is, the assembly approaching God, not τὴν κλήσιν [ ‘the calling’] or “the saints called into the communion of Christ.” Moreover, if there is anything in these things which conscience approves, whether the same or another said it before us, which perhaps will not be much: God be praised, who does not cease to deem His Church worthy of His gifts. If there is anything [in this work] which does not satisfy, we hope God will give others eyes to see, and charity, so that what is still lacking in us, by remembering those things which God has revealed to them either through Scriptures or through facts at some time, they may be willing to supply. I was writing at Lyon on June 12, 1665. On that day, in the most mournful and dreadful war, the brotherly fleets stood ready in array, so that “the hand of the holy people,” having been sufficiently broken, might no longer be shattered.
JOHANNES COCCEIUS
PREFACE
PROPHECY is, as it were, a history of future things which proceeds only from the Spirit of God and therefore is a notable proof of the divinity of the Scriptures, which contain many prophecies. Indeed, which have interwoven fundamental doctrine and the necessary object of faith with prophecies. For this is contained in the promises of the Old Testament: and promises are part of prophecy. Therefore Peter, 2 Peter 1:19-21, calls the prophetic word (τὸ προφητικόν λόγον) and the prophecy of Scripture (προφητείαν γραφῆς) the most firm principle of faith and praises its usefulness: a clear light rising in hearts like the day; and shows how we should conduct ourselves in searching it. He also testifies in 1 Peter 1:10-12 that the prophets spoke about salvation, and what they spoke was prepared for our use, and that they searched and inquired diligently to know “what time or what manner of time” (that is, how far distant in time and under what circumstances) the Spirit of Christ who was in them was indicating, concerning Christ’s sufferings and the glories to follow. Hence the object of prophecy can easily be known, about which also is Revelation 19:10, “The testimony of Jesus is the spirit of prophecy.” Likewise Acts 3:21-24 speaks of “the times of restitution of all things, which God spoke by the mouth of all His holy prophets from ancient times. For Moses indeed said to the fathers: The Lord your God will raise up for you a prophet like me from among your brethren. You shall hear him according to all that he shall say to you. And every soul who does not hear that prophet shall be utterly destroyed from among the people. And all the prophets from Samuel onward, as many as have spoken, also foretold these days.” In which days there are also included times of refreshment; and the subsequent coming of the Lord. About these things verses 19-20 says, “Therefore repent and be converted, that your sins may be blotted out; that times of refreshing may come from the presence of the Lord, and He may send Jesus Christ, who before was preached to you.” Therefore, encouraged by this incentive, let us establish certain rules which, meditating on prophecy, we always keep before our eyes so that we may engage in that meditation with a good conscience.
I. Meditation on prophecy is always necessary, (1) because it contains the object of faith, which is something ‘unseen’ and something ‘hoped for,’ Hebrews 11:1. (2) Because there is a command of God that we should hear and examine them. (3) Because through them Christ was to be known, since He could not be recognized by blind men, although He was light, except through the word of Moses and the Prophets as the Christ, both by reason of what He did—that in Him there was no sin, and that the works done through Him were works of divine power, not to test Israel but to show the Savior – and by reason of what He said. For it was necessary that He speak as He heard, because “Moses was faithful in all his house as a servant, for a testimony of those things which would be spoken afterward,” Hebrews 3:5; and because nothing was to be added to what he said, nor taken away from it, Deuteronomy 4 and 12. Moses was to become the judge of unbelievers, and specifically his song was to be a witness in their mouth against them, Deuteronomy 31:19. Indeed, by the promised circumcision of the heart it was to be effected that the Israelites, turning to God, would love Him and do those things which were written in the book of the law of Moses, Deuteronomy 30:6; Exodus 34:27. (4) Because Christ condemns the Jews to whom He came as foolish, slothful and “not having the word of God in themselves,” because they did not believe Him whom God sent, nor “approve the signs of the times” and observe them, Matthew 16:3; Luke 12:56. The “signs of the times” are works of God and events by which it is known what of God’s word has been fulfilled and how much remains to be fulfilled, and for what visitation a man must prepare himself. (5) Because this slothfulness was a great fault for the Jews. For through it they did not believe, and even seeing the work of God they did not see it, Isaiah 5:19; 6:9; Habakkuk 1:5; Acts 28:26; and so they were hardened, and “severity trickled down upon them who were foolish and hardened,” Daniel 9:27. But if the Jews, among whom the words of God began to be fulfilled, yet fell into such great wrath through slothfulness, what will become of us if even after sixteen centuries we do not inspect the times more than the Jews, while not knowing how to prove, from prophetic Scriptures, the truth of the Gospel, demonstrating Christ as King, in addition to His kingdom and administration and, ignorant of divine counsel and the time of our visitation, we are in the meantime prudent in our own eyes, doing those things which are not necessary [for pleasing God] and thus fall into judgment in which stubborn fools and the boldly rash are described?
II. Prophecy is either an unveiling (ἀποκάλυψε) or a revelation. Therefore, it is not true that to understand prophecy one must have a prophetic spirit, in the sense that it cannot be understood without a new revelation which occurs without words, just as the prophets received it; nor that prophecy is of private interpretation, 2 Peter 1:20, that is, it must belong to a certain man as a necessary interpreter who received it as the sole prophet, who delivers it without proof (ἀναποδεικως), and whom it is necessary to obey.
III. In the meditation of Prophecy, one must engage soberly; that is, without prejudice or intense desire. For if a man admits his own dung into his heart, and then comes to consult God speaking in Scripture, or to the prophetic word, God “will answer him according to his dung,” that is, such a man cannot avoid abusing the word of God and twisting it according to his own desire. See Ezekiel 14. Hence it is that many having and reading prophecy rush into judgment which is written about themselves, Jews and Papists. For meditation to be prudent, it is necessary not to add or detract anything from what has been written. For God often speaks indefinitely of future things, so that the moments of time, places, persons, other circumstances, and the kinds of things are placed in His power. Sometimes He uses figures and types, or words which are figures and types. It is for the reader to retain that universal application so that nothing may be added to the words of God that was not intended, nor taken away from the sense. And this principle must be observed in those things which are not yet fulfilled. Nevertheless, this does not prevent us from accommodating what is said indefinitely about certain events as examples for us to safely affirm these were, in fact, written about those certain events, if not specifically, at least generally; namely, if the event does not in any way contradict the general prediction. For whoever wishes to deny the fact that prophecy can be safely accommodated to certain events to which the words of prophecy most fittingly apply must necessarily assert that prophecy is useless so that nothing of value can be said about Jesus Christ, nor about Antichrist, nor about the Kingdom of both, nor about the faithful. Finally, such a mindset will result in the words of the Holy Spirit signifying what they do not signify; that is, they will show us, as it were, that which the Holy Spirit did not intend. Hence, it is clear the reader ought to carefully distinguish between those things which have already been fulfilled and those which are yet to be fulfilled; and for this reason, to recognize their time and visitation in prophecies by certain signs.
IV. The interpretation of prophecy should align with the analogy of faith (Romans 12:6), meaning it must be based on God’s revelation about salvation and the covenant, and informed by both Old and New Testament prophecies. This approach ensures thoughtful and consistent judgment without twisting scripture, always respecting the context and discourse of the biblical texts.
V. Since parts of prophecy can relate to various but similar topics, applying them across related subjects shouldn’t be considered disagreement. While not every aspect of prophecy is revealed this way, some understanding is gained—enough to distinguish between groups or families, even if full clarity about God’s judgment or scriptural interpretations isn’t achieved.
VI. But in order to arrive at the history of prophecy, so that we may say how far prophecies have been fulfilled, it is necessary to observe certain signs which can be regarded as “signs of the times”: for example, what is first, second, and third in the Kingdom of Christ, or what first, second, and third events precede the coming of Christ, and with what sign the coming of Christ is connected. Upon identifying these indications, the broader concepts—when considered alongside more specific details that denote particular events—will allow the chronological sequence to be understood with greater clarity. Other prophetic passages link the beginning and end through intermediates, and those that divide time into sections help interpret remaining prophecies. Such a rule we have demonstrated not just once in the last parts of Moses’ writings.
VII. A coherent and integrated interpretation of multiple prophecies is essential to uphold the integrity of the prophetic canon and to provide a more comprehensive account of specific historical periods. For one prophecy supports another, and what one expresses more clearly and in many parts, another says more briefly and almost in summary for easier distinction and firmer memory. Again, what is said briefly in one is said in more detail in another; what is figuratively expressed in one is properly expressed in another, since one has the definition and the other has the explanation; when one has the genus, another has the species, and similarly: such harmony cannot but strengthen faith greatly and calm the mind. It is indeed impossible that from true principles the sense of Scripture should deviate into error in all parts accordingly. But whoever demands more about these things, we ask him to kindly read our Preface to the Twelve Prophets.
VIII. The study of understanding the Apocalypse ought therefore to be recommended to us because through it the prophecies of the Old Testament, which partly speak of matters of the Old and partly of matters of the New Testament, insofar as they pertain to this or that time, are illuminated. Though it uses words and emblems taken from Old Testament prophecy and divides the times of the New Testament into parts, it opens to us access to the prophecies of the Old Testament, so that in them we may seek a most complete explanation of those things which they themselves designate [in the Revelation].
It does not seem necessary for us to repeat what learned men have said about the author of this book and about the authority of the book. If we examine the prophecies of this book and compare them with the Scriptures and with those historic things which have come to pass, I am not mistaken in thinking that we will find these could not have been written without the inspiration of the Holy Spirit, nor that John, who testifies that he saw and heard these things, speaks in vain; and that John, the disciple of Christ whom He loved, was worthy of this revelation. This was both the reason why the spirit of Antichrist did not want this book of John the Apostle to be seen, and the reason why the author and witness of these visions so often emphasizes his own name, testifying that he is the same John known for opposing Antichrist in three epistles.
THE REVELATION OF SAINT JOHN,
THE THEOLOGIAN
CHAPTER 1, VERSE 1: The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
V. 2: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
V. 3: Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
In this is the inscription of the book, teaching the kind of discourse and its immediate cause and the first cause, namely “that God gave to the Son this revelation to show:” that is, that to Christ as the head of the church, because of His merit, for its good, by the grace of the Father and decree, those parts are assigned and granted as a rightful claim to disclose this revelation. Then the end to whom, his servants, that is, the faithful. See Daniel 12:10. “And the wicked do wickedly, and none of the wicked understand; but those who are wise shall understand.” God wished to be known by those who fear Him and do His will, what He would do so that they might walk more surely and steadfastly in His ways. And the object: “which must quickly come to pass.” These things were also indicated in the prophecy of the Old Testament, but because the time was now at hand, He wished those things which were impending to be signified more distinctly and clearly; lest the servants of God be overwhelmed unprepared, and so that all excuse be taken away from those who were about to stand before the judgment of God. The gracious act of Christ and its execution, which the Father gave to Him, is what “He made known,” that is, clearly explained and made knowable to those considering by words and visions what was to come. The instrument is an angel sent to John, and John. He is described as his servant, chosen and purchased to serve Him alone; indeed one who performed that ministry through “the testimony of the word of God” (inasmuch as he explained what God, according to promise, spoke through Christ) and “the testimony of Jesus Christ,” insofar as he demonstrated that Jesus is the Christ, and testified that His precepts are to be kept, but Antichrist is to be avoided, and through “the testimony of those things which he saw.” John acted first in the Gospel; secondly in the epistles; thirdly in the Apocalypse. Here John is called ὁ θεολόγος (the Theologian). Not only, I think, because he spoke the word of God or God spoke through him as He did all Apostles, but because apart from the other Apostles he most clearly and at the very beginning of his Gospel called the only-begotten Son of God Θεὸν ἔλεξε, he called Him God.
Added is an exhortation to read, listen, and observe or retain those things written here, both from the fruit of blessedness and from the nearness of the time. Some things in this prophecy already existed; some were impending, which were to happen without interruption until all were fulfilled. At first, he said: “which must quickly take place.” Yet in those things which he saw are also contained things already existing, as verse 19 says, ἄἐσι κἃ μέλλει γίνεσθαι μετὰ ταῦτα: “which are, and which are about to happen after these.” Properly speaking ἀποκάλυψις revelation pertains to those things not yet done; and this revelation chiefly regarded that; but it showed them connected with their beginnings which already existed so that a doubting reader would not hesitate about whether or when they would be future or what order of events they would be. Moreover, this definition shows that this revelation is not a new revelation of the Gospel yet unrevealed; but a clearer indication of those things which were future at that time which had already begun to run; which was the time of the kingdom of Christ.
V. 4: John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
V. 5: And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
V. 6: And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
This is the subscription of John and the inscription of this book to the seven churches of Asia, with a wish or salutation. Regarding the inscription, we rightly judge that John made those seven churches named in chapters 2 and 3 the depositaries of this book, so that it might be kept through them and brought forth to all Christians.
But, because it appears from the consequences, those seven churches are a figure of the universal church, in distinct times, up to the kingdom which Christ will have in the world, “when the corruptors of the earth are destroyed” (Rev. 11: verses 15, 18); under this name we understand the whole church is signified by this figure. First, this salutation does not pertain only to the seven epistles and those to whom they are written by name, but to those for whom the entire revelation is intended. Arethas: “Through the seven churches also the number seven signified the whole church everywhere throughout life,” etc. Primasius: “That is, all the seven-formed Church.” Whether such things as these letters signify happened in those seven particular Asian Churches, who can say? Accordingly, while it may be asserted that the letters address only matters concerning the seven Churches, it cannot be entirely dismissed—without bias—that their names may also symbolically represent the universal Church at various periods in history, with the differing locations potentially signifying distinct eras. This interpretation is further supported by the observation that the messages conveyed by the Spirit in the epistles align closely with developments within the Christian Church to date. Does Christ walk only among seven Churches? But if Christ is present in all Churches, why are not all Churches of the New Testament called “seven Churches?” Likewise, does Christ hold only seven stars in his hand, which are the Bishops of seven Churches? And at one Church [Ephesus] He wished to be known from this fact that He holds seven stars in His hand; and would He not rather wish it to be known everywhere that He holds the messengers [angels] of all Churches in His hand, and has distinguished all messengers into seven orders? Is the Spirit only the spirit of seven particular Asian Churches or did He want us all to be named among them? For chapter 5:6 tells us: “seven spirits are sent out into all the earth.” Since Christ says to John immediately before dictating these epistles that He would also dictate to him what should happen afterward, by what argument shall we assert that no future things are contained in these three chapters? Finally, how shall a handle not be given to Jews or contemners of prophecy to reject this prophetic writing if we say that the matters of seven epistles include the seven churches of certain places; since what happened to those churches does not appear written in these epistles; but what did not happen appears written in them? To the Church of Thyatira is promised phosphorus (the morning star). Who was the phosphorus risen for the Asian Churches? Is the domination of Saracens and Turks their phosphorus? Who walked with Christ at Sardis clothed in white? What notable preservation is there of the Philadelphians from the temptation of the whole habitable world? But better judgment will be made about such matters in reading and interpreting their epistles. In the salutation is to be noted the naming of persons whom he invokes. These three are: “who is, who was, and who is coming.” In this mode of speech observe its Hebraisms. He uses Greek participles such as ἔχων (having), and declines them with a prefixed article, or makes them certain cases.
Thus verse 5, the nominative ὁ μάρτυς [‘the witness] is joined with the preceding genitive. Likewise, Luke 22:20 τὸ ἐκχυνόμενον [‘is being poured out”] agrees with αἵματί [‘blood’]. Similar cases occur elsewhere. I have no doubt that Eusebius called this figure of speech a σολοικισμός [‘solecism’= a grammatical mistake]. As if it were a fault to speak thus and lacked beauty. And Arethas implies something to correct this solecism.
Verse 6 is also a Hebraism, where καὶ ἐποίησεν ἡμᾶς [‘and has made us’] is said by a very common ellipsis of the relative pronoun. It is clear from the distinction of two persons that this description is to be attributed to the Father. That description signifies what is contained in the force of the name ‘Jehovah.’ That name denotes Him “who is, and who will be what is.” It not only denotes eternity or immutability but rather the manifestation of Himself as the sanctifier of men through grace: which manifestation has three principal times; namely the time of promise, the time of the exhibition of Christ at the beginning of the kingdom, and the time of the consummated kingdom. He is said to be when He manifests Himself to man: “was, is coming.” It should be noted, however, that He always manifests Himself in the same way. Compare Romans 3:30. Since this praise is attributed to the Father, it must be taken as properly belonging to the Father. Just as “the One from whom all things” is properly given to the Father in 1 Corinthians 8:6: “To us there is but one God, the Father, from whom are all things and we in Him.” Namely, all things are from the Father, and also the ‘Son’ is from Him, not by creation but by generation. Thus, also here “who is, who was, and who is coming” denotes the Father, who then manifested Himself by preaching the Gospel of His Son and had previously manifested Himself by the word of promise and deeds suitable to it; and who is coming, that is to say, who was still to manifest Himself in the future, not only on the day of judgment but also in those things described in this book; all of which are forerunners of το παργσίας αὐτό (the parousia itself), or rather pertain to His advent; no differently than dawn pertains to sunrise. The second person in the order whom John observes is the Spirit. The simple reason is that he was about to say more concerning the Son and was to end the salutation with his doxology. And moreover, by John preaching by the Spirit, who “is before the throne of God,” [Rev. 4:5], we are led to know that He has been given to us through Christ. We do not dare, nor is it permitted to say that John sought “grace and peace” for the Churches from ministers.
Nothing hinders the interpretation of chapter 5, verse 6; indeed, it confirms our explanation which has been rightly approved by many. It says, “seven spirits,” although it is one spirit. See 1 Corinthians 12: verses 4, 8, 9, 11. This is a mode of speaking such as when it is said “the spirit of wisdom, discretion, counsel, courageous strength,” etc., and when it is said ‘of the Spirit,’ or ‘a part of the spirit’ God ‘puts upon someone;’ also πνεῦμα τῶν προφητῶν (the spirit of the prophets), 1 Corinthians 14:32. Through the various manifestations of one Spirit in seven Churches the same Spirit is called ‘seven Spirits,’ as if the variation of the gift and operation required a similar variation of the Spirit; or as if each Church had its own Spirit: which in its various demonstrations to those to whom it is given is equally a παράκλητος (comforter); which is noted by its being before the throne of God. Compare Romans 8:26, 27. Therefore, they are called “seven Spirits” not because they are the Spirits of seven particular Churches, but because seven Churches signify the whole Church in seven forms. It is not unlike that which was said about the Spirit, that it “was not” before Christ was glorified, John 7:39; as if the Spirit of God given in the Old Testament was not the same Spirit who was to be poured out on believers. And indeed, “the spirit of bondage and the spirit of adoption of sons” is distinguished.
Because the will of God is to reconcile the world through the sacrifice of the Son, hence economically the Father is considered as Judge, urging the law, and giving to the Son and assigning Him inheritance. The Son, however, as sponsor satisfies and claims inheritance; from which claim comes the gift of sanctification. But to understand that we become one with Christ through sanctification and that this is from Christ’s merit, we are taught that the Spirit of the Father and Son is equally author of this sanctification; and that as it is from the Father, so while we are sanctified through Him, we receive Him as ours, and He remains in us as the seed of regeneration, and He dwells in us so that through Him the Son lives in us as in His members, and so He is the pledge (earnest) of our redemption and inheritance; indeed our cries and groans which He makes in us are as if His own cries and groans, that is, witnesses of His will; which will has the nature of a claim to preserve His domicile which He has occupied in the name of Christ. This meditation places us within the sanctuary as listeners to the divine counsel concerning our good, indeed, a claim on our behalf.
Thirdly He calls Christ and names Him (1) faithful witness. To witness is a prophetic office by which He not only spoke in the name of God as other prophets did but spoke the words of God which no one but God could speak, John 3:34. And which God had promised to speak to comfort Israel in His visitation. He is called faithful because of κυριότητα (lordship), because what He says He can do; then because of χάρις (grace), because what He says He wills and does. (2) He named Him “the firstborn from the dead.” ‘Firstborn’ is simply said because He is the first son of God. “Firstborn of all creation” because He differs first from other sons in that He is begotten, but others are created through Him. Colossians 1:16, 17. “Firstborn from the dead,” because not only was He once “come into the world,” Hebrews 10:5, namely when He was born; but also ‘again’ Hebrews 1:6, namely when He rose from the dead. By this He was shown not only to be firstborn but also acted with the right of firstborn, claiming a kingdom for Himself over princes and those called gods. Hence it is said (3) ὁ ἄρχων τῶν βασιλέων τῆς γῆς, “the ruler of the kings of the earth,” because all kings must be subject to Him or be derived from Him, since He is “heir of the world.” Then (4) from the same reasoning he deduces Him, as constituted heir, who by the intervening purification would occupy all things, having “loved us, and washed us from our sins by His blood” (that is, as priest), “and made us kings and priests to God and His Father.” In this is understood the freedom by which we enjoy the benefit of His blood, so that it is not necessary for us to require another altar where some man might sacrifice a beast for us, as if we were still impure, or that anything should be done for our justification; but we can rightly approach God in Him with the fruits of our lips to glorify Him and ask for all things salutary. When John says He “made us priests,” he refers to that truth. He says we are ‘kings,’ because now we are not subject to any brother as our master and ruler of our inheritance (as the Israelites were subject to kings and elders), but all things are ours and serve us while they serve the head. When John says, “priests to God and His Father,” this is explained by John 20:17.
The salutation closes with a doxology [v. 6]: which is to be referred primarily to Jesus Christ, but because of unity includes the three divine persons. Therefore, it is said not “to them be glory” (plural). Thus, 1 John 5:20 refers to the true One and His Son, because they are one. “This is the true God and eternal life.” These praises are not placed here in vain or rashly. In them is the confession of faith. For we believe, as we are baptized, in the name of the Father, the Son, and the Holy Spirit. Moreover, we believe the Father to be, and that He could neither deny Himself nor fail to manifest His riches and glory after He willed to create man in His image and propagate the human race from one (even a sinner’s) blood. For He could not will in vain to create all the sons of men (Psalm 89:48). Nor could He tolerate sinners unless He willed to forgive sins. Nor could He announce peace and goodness unless He willed to make redemption through His Son. Just as formerly He revealed His name in promise, and afterward in redemption, so it is to be expected that He will manifest Himself to us in kingdom and glory.
Concerning the Holy Spirit we believe that He is always present in the Church and manifests Himself in many ways therein and becomes in a certain way manifold: that through Him the Church and individual believers may approach the throne of God, and John is sent by Him, who sits on the throne, to the Church to notify the Church of what he saw in the presence of God. Concerning the Son we believe that He died and was shown to be the firstborn from the dead, that is, not only the only-begotten but the principal of many brethren, Romans 1:4; 8:29; that He is a witness who does not lie and has faithfully taught us all truth and commanded, without deceit, that we trust in Him; that He was made Lord of all, even the kings of the earth; that He washed us in His blood from our sins, and His righteousness is ours; and through Him we were made priests to God so that we approach Him in faith without fear, asking for all things which pertain to life and godliness; and made kings, free from the servitude of the elements of the world and those called gods or guardians and caretakers, but heirs of the world. This faith teaches us to ask grace and peace from God the Father, Son, and Holy Spirit, that is, all fruits of divine love or all good things which can be desired, asked for, and expected from God who is willing to exercise liberality and demonstrate Himself a Father; so that either wisely in this time or faithfully and gloriously in future times they may be given: especially preservation in grace, the cohesion of the Church, victory over the world, and subjection of all kingdoms of the earth. This pertains to μακαριότης or ‘blessedness’ of those who keep the words of this prophecy [v. 3]. For those who keep them, meditate and remember them and do not receive anything rashly but apply themselves only to God’s ways, they have peace and are preserved and conquer. Out of such faith we must conclude there is the Church which is portrayed in this book as having war with the Dragon and Beast. And by that rule of faith they must be judged as the Beast and Harlot described in the Revelation as sitting therein; whose signature or law deviates from this faith and does not remain in it, nor gives one whit for the things which are quite openly condemned in this prophecy. The doxology shows that the only wish of the Church and its most sincere sentiment is that all glory be given to Christ, all power be yielded to His rule, and all be subjected to Him forever. That this is the mind of the Church is marked by the word ‘Amen.’
Verse 7: “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”
V. 8: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”
The summary of the entire vision is placed under the salutation, namely first, that it is certain that Christ “will come with clouds, and every eye shall see Him,” even “those who pierced Him.” With clouds alludes to the passage in Daniel chapter 7:13. But it repeats the saying of Christ in Matthew 26:64: “Hereafter you shall see the Son of man seated at the right hand of Power and coming on the clouds of heaven.” He sits at the right hand of Power until He is seen coming on the clouds. Therefore, heaven must take Him up, and He must remain in God (ἀπόκρυφο), Acts 3:21. Colossians 3:3. The expression “you shall see me,” is to be understood by certain signs that He sits at the right hand of Power before He is φανερωθή (manifested). And He will be manifested, and “every eye will see Him,” both the living and the dead. For they will rise again. Then He will be seen differently than He was once seen. “And those who pierced Him.” Note here that John uses a similar expression in his Gospel, chapter 19:37, citing Zechariah 12:10, but with some difference, which is not without reason. There it is ὄψονται εἰς (understand ἐκεῖνον) ὃν ὀξεκένιη(αν), which agrees with the Hebrew וְהִבִיטוּ אֵלַי אֶת אֲשֶׁר קָרִי, that is, “they shall look on me whom they have pierced.” To “look” means faith and conversion. This already began to happen when the Spirit of grace and supplication was poured out. But in the Apocalypse it says, “they will see Him,” which also agrees with the enemies. Secondly, the certainty of Christ’s coming with clouds is manifested even to the sight of the enemies, indeed by evident signs; having noticed these, at each time we can more and more say ἰδοὺ ἔρχεται, “Behold He comes,” as if you would say, ‘we see His coming approaching.’ For all the signs of the time serve to establish the faith of the coming of Christ as Judge, and to excite hope for that. Thus, John also could say at that time, “Behold He comes,” that is, it is clear and certain by signs that He “will come with the clouds of heaven,” because the Spirit had been poured out by Him from heaven and had testified that He sits at the right hand of the Father; and cared for the Gospel of the kingdom to be preached in the world; through which the nations were converted to God; and had overturned the state of the Jews, and thus “judgment separated many peoples,” Isaiah 2:4, that is, justified the faith of the nations coming to God by abolishing the instruments of servitude, and by the destruction and dispersion of a stubborn people who were slanderers and blasphemers of the faith of the nations. Now, therefore, His kingdom coming could be shown because according to the saying of Christ and the Apostles and Prophets by the power of Christ the King, the mother city of servants and enemies had been abolished. The consummation of this coming kingdom will happen when He comes with clouds of heaven to awaken the dead, abolish all dominion, and deliver up the kingdom to the Father. He who began to reign and subdue nations to Himself and scatter a rebellious people will not cease to reign but will subject all things to Himself and the Father. After many such things have been done in the kingdom of Christ, and nations have also failed, it must always be repeated and inculcated, “Behold He comes.” For now, more than ever it is certain that His coming is near. Thirdly, before Christ’s coming on clouds, “there shall be a mourning over Him by all families of the earth.” This, also taken from Zechariah 12:10, partly follows from the outpouring of the Spirit and thus from faith; partly follows from the kingdom so that Christ may use severity against all His enemies, so that those who rejoiced over His disgrace may be forced in turn to mourn and experience the wrath of the Lamb, according to the analogy of the promise made to the Fathers. In this we understand the conversion of the Jews, the entrance of fullness of nations, destruction of Antichrist, preaching of the Gospel throughout the world, subjection of all peoples so that they serve the people of God. Fourthly, all these things befit Christ, and therefore are undoubted. The fitness and appropriateness are signified by Christ’s praises which John recites as if from the mouth of the Lord. But it is clear that by Lord Christ is meant, both from the connection with the preceding verse (for otherwise the sense of this verse would be foreign to that) and because in verse 11 the same Christ is introduced speaking about Himself. Although there are not as many praises there, yet they are such that the others are contained within them. He proposes these by the word ‘Lord,’ as if showing the object of the preaching which must be done and asserted in the world with demonstration of power against adversaries. So that the reason why we are to await His coming in clouds is not only because it will occur, but because He wills it to be preached and believed.
The first praise: I am τὸ Α τὸ Ω (the Alpha and the Omega). I distinguish this from what follows. For it to make complete sense, a general term is joined to a specific one to generally accept a distinct species. Τὸ α [ the first letter of the Greek alphabet, Alpha] in the manner of the Greek proverb I understand as that which is taken first. Certainly, since the Greek adage and common speech signify something highest of some kind by τὸ α, it is necessary either that John purposefully placed a scandal or indeed spoke falsely if Christ is not highest; or that Christ is highest and this is what John meant. Therefore, τὸ ω [the last letter of the Greek alphabet, Omega] analogically signifies ‘the lowest.’ For the Son was humbled more all in this world. Compare Psalm 22:6 and 69 and 88; Ephesians 4:9. He is “Lord of glory and was crucified.” 1 Corinthians 2:8. And, because He was the lowest, who is the highest, it is fitting that He be known as highest. Compare Ephesians 49:7 and 52:13,14 and 15.
The second praise is ἀρχὴ καὶ τέλος, “Beginning and End,” that is, from whom and to whom all things; prince of salvation, whose is glory, whose glory the Father seeks that it be honored in Him.
The third is “who is, who was, and who is to come.” He who before the foundations of the world was sponsor and by His intercession sanctified the woman and her seed, Abraham and his seed, Isaiah 63:9, who existed before He was sent, Isaiah 48:17; indeed spoke not in secret from the beginning, who (as John says in the Gospel and epistle) was in the beginning. “Who is,” or fulfilled the expectation of earlier times concerning Himself, made Prince of salvation consummated through sufferings, and so preached in the world, by His word and Spirit tending His sheep: Who lives and whose coming to judgment and to the manifestation of the sons of God is imminent. It cannot be that “who was and is,” namely as Sponsor and Savior, does not come as Judge, so that He may be glorious in believers. He who has pledged it has the right to demand and assert His inheritance and to cast away those whom He does not know from Himself. Therefore, those to whom He gives liberty are reborn children, Isaiah 53:10, those He sprinkles are purified, Isaiah 52:15, those He claims are given to Him, Psalm 2:8. The King must keep His people and trample down His enemies, Psalm 110:1, and break them as a potter’s vessel, Psalm 2:9. His wrath is due to those who perish because they do not take refuge in Him (Psalm 4:12; Exodus 23:21). Judgment, therefore, belongs to Him, Ezekiel 21:32, because He is the Son of man, John 5:27; Psalm 8:6-7; and Lord, because He is head of the Church; and in Him alone God is known and held, Isaiah 27:5; 1 John 2:23). Therefore, Christ’s resurrection proves that He is judge, Acts 17:31.
The fourth is ὁ παντοκράτωρ, “the Almighty,” who can do all things which the Father has assigned Him to do, and indeed can do independently because He has life in Himself, John 5:26. Strength belongs to Him, Isaiah 45:24; Revelation 5:12; Philippians 3:21, and His hand is the hand of the Father, John 10:28-30.
Verse 9: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.”
V. 10: “I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet,”
11: “Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
He is now brought to the point where he begins to tell the drama of what he saw. Once again, he names himself, so that he might be recognized later and so that he might establish credibility for himself in the present. It is highly unlikely that a book—consistently identifying both its author and intended recipients—would be later accepted as written by someone other than him to whom it was originally entrusted, or by individuals not connected to the named party. Justin Martyr does not hesitate to attribute this book to John, the disciple of Christ, nor does Tertullian, nor Irenaeus. But see whom he himself says he is. First, he calls himself ‘brother.’ The term ‘brother’ denotes a Christian. It is not Christian to lie. To lie in the name of a Christian would be to lie in the name of Christ. But why does he call himself only ‘brother’? Peter, in the first epistle chapter 5 verse 1, when he wished to give instruction to presbyters, calls himself συμπρεσβύτερον ‘fellow elder,’ because in the governance of the Church he did not act otherwise than as a colleague equal and senior, not as lord and prince: which none of the Apostles did. In the same way John, since the entire purpose of the book is that we beware of the kingdom of the Beast and the great Harlot, insisted on calling himself nothing but ‘brother.’ For truly the Church is nothing but an assembly of ‘brothers,’ about which we rightly take what is said in Psalm 133: “How good and pleasant it is for brothers to dwell together in unity,” namely “before the Lord,” as a single teacher, Isaiah 23:17 [sic: 18].
From this passage, the Christian Church is rightly defined as “those who sit before the Lord,” that is, who learn from God alone. According to the promise in Isaiah 54:13: “And all your children shall be taught by the Lord.” He then says he is “a fellow-partaker of their affliction,” showing the noble excellence of faith. Then “in the kingdom of Christ.” He does not call himself prince and lord, but a partner in the kingdom with the brothers. He acknowledges also the brothers as fellow heirs of the kingdom. Those who are in the kingdom of Christ are a βασίλειον ἱεράτευμα, a royal priesthood, which he had already referred to in verse 6. In the law of kingship the first principle is that the king must not endure being a slave; the slave of the supreme king is still a slave. The affliction of the kingdom of Christ and its faithful does not erase it but rather illuminates it, as it does the suffering of Christ. Christ first had to suffer, then to reign. Not only in His body, which he offered to God for us, but also in His members. The passions of which Paul calls ὑστερήματα τπαθημάτων Χριςου, “the relics or remnants of the sufferings of Christ for the Church,” Colossians 1:24. Below in chapter 3 verse 10 he calls the Gospel “the word of the patience of Christ.” And the Apostle makes a rule Romans 8:17: ἴπερ συμπάσχομῳ, ἵνα κὶ συνδοξα θώμο, “if indeed we suffer with him, that we may also be glorified together.” 2 Timothy 2:12: “If we suffer with him, we will also reign with him.” A characteristic sign is what he relates about his exile: ἐγενόμην ἐν Πάτμῳ, which properly reads: “I began to be on the island of Patmos,” that is, I was exiled there. The old history tells us that John the Apostle was banished to that island by Domitian, except that the Syriac version published by Erpenius and Walton says that he was exiled by order of Nero. But the fact that Domitian was also called Nero is taught by Scaliger who cites Eusebius. Therefore, this exile proves John to be a companion of the affliction and patience of Christ. Since it is certain Patmos is where he saw these ὁράμαλα (visions), it must also to be understood how verse 19 says, ἃ εἰσὶν, which are.
“Because of the word of God and the testimony of Jesus.” See chapter 20:4. The summary of the profession of Christians is to believe in one God and His word (which, namely, came to humans through divine revelation and confirmation) and specifically, following the faith in God, to believe that Jesus is the Christ, the only begotten Son of God, and to trust in Him for righteousness and life.
Verse 10: “I was in the Spirit,” or “I came to be in the Spirit,” or “It happens that I was in the Spirit.” To be in the Spirit means to receive the discourse of the Holy Spirit in one’s mind while the senses are idle; unless we say that even the eyes and ears received those voices and forms from the Spirit. Arethas calls it θείαν καλοχὴν [‘a divine call’].
“On the Lord’s Day.” Arethas: “which bears the memorial of Christ’s resurrection.” It is the first of the Sabbaths: which the Lord by rising and manifesting Himself to the disciples made the beginning of the New Covenant, as Athanasius says: whose remembrance returns every week, because the reckoning of time by Sabbaths should not be abolished, so that the memory of the miracles of the forty years of wandering, by which God showed that He rested on the seventh day from His works, would not perish. For he did not call it the Lord’s Day to distinguish one day from another, but rather to show that the day of the Lord’s resurrection was chosen by Christ’s providence to impart this Revelation. Nor is this without reason. For if we remember the resurrection of the Lord, or celebrate and rejoice on that day, or consecrate that day with solemn assemblies and festivals, what is more fitting than for us to meditate on Christ’s kingdom and works, as well as the time of our visitation to meet Him in Spirit, earnestly desiring His coming on clouds? 2 Peter 3:12. Revelation begins with hearing a voice.
John heard behind him a loud voice like a trumpet saying: “I am,” etc. By this voice he was awakened to hear and see. For He who says: “I am,” etc., in a certain way compels one to look back at Him, and commands that He who speaks be contemplated. For what else does He say but this: ‘Hey you, look back, lift up your eyes, I, whose name this is, will present myself to you to be seen, whether in my form, or in a riddle or symbol or shape, will show you that this voice is mine, and who I am.’ John heard the words behind him. Perhaps this signifies that Christ is present with His disciples not only as a leader, but also as a tutor, indeed, as a father who follows the child and observes all his footsteps. Isaiah 30:21. “And your ears shall hear a word behind you, saying: This is the way, walk in it.” Just as He follows John, so Christ follows the Church, so He follows individual believers, like a shepherd following his sheep, and shows them the way, and especially calls them back to himself when they do not know where or in what direction they are going.
Verse 11: “I am the Alpha and the Omega,” that is, the highest and the lowest. For thus it can be distinctly explained when something else more broadly open is joined, as we said in verse 8. I am He, indeed, a stone of stumbling and rejected by men, but chosen and precious before God, 1 Peter 2:4. The head of the Church indeed, but whose glory is hidden before God, and who is set as a sign spoken against, Luke 2:34.
“First and last.” By my right I am the head, because I am first. Thus John the Baptist says in John 1:15, “He who comes after me has precedence over me because he was before me.” He who was in the beginning, John 1:1, who was before all things, and through whom all things exist, Colossians 1:16, who does not change, who lives forever, and is the same with the last, and is conquered by no one, Isaiah 41:4; 44:6; 48:12; He is worthy of that honor to be the Alpha and the highest. As for His being the last, this also means that after this king there is no other king, after this priest no other priest, after this teacher no other teacher, after this Christ no other Christ. See also Psalm 110:4, “You are a priest forever.”
And, “Write;” or “and write,” that is, therefore, write by my command in a little book what you see, so that it may remain until the last day, and so that it may be able to be shared with many. But He who commanded it to be written also wished it to be written and to reach the seven, indeed, all the Churches. And indeed, that book came to the Churches. Nor was it sent forth to test them, but to teach, warn and console in temptations and afflictions; to strengthen hope in the kingdom of Christ: which is the purpose of the whole book. Why then should we doubt that it was given to the Churches by Christ?
“And send it to the Churches,” that is, to the assemblies of brethren who profess my name and have received my calling, through distinct cities. These assemblies are the Church. For each individually has the same rights which are held by the whole brotherhood or multitude of brothers in the world. Just as these are assemblies called to communion among themselves with their King, God and Christ, so also are the assemblies of believers in other individual cities. The praise which is fitting for all is that which is 1 Timothy 3:15: ἐκκλησία θεοῦ ζῶντος, קְהַל אֱלֹהִים חַיִּים, that is, a church, congregation and assembly in whose midst is the living God, to whom all come and by whom all are taught.
“To the seven Churches which are in Asia.” It may be called Asia in the broad sense or in a much narrower sense. Broadly, it is any region of Europe facing the East. Narrowly, it is the region enclosed by the Aegean Sea, the Propontis, and Pontus, up to Greater Armenia. Most narrowly, it is the distinct region from Pontus, Galatia, Cappadocia, and Bithynia. See 1 Peter 1:1; also, from Phrygia and Pamphylia, Acts 2:9,10; 16:6; and Mysia, Acts 16:7. Ptolemy places in it “Ephesus, Smyrna, Pergamum, and Sardis.” Not far from Sardis are “Thyatira, Philadelphia, and Laodicea.” Paul was not permitted to speak the word in Asia when the Spirit was directing that Macedonia should hear the Gospel. Now, on the contrary, the seven Churches of Asia have become the depositaries of this Prophecy. Indeed, the Spirit deemed it fitting to assign the names of their cities to the universal Church at distinct times, as we shall see later.
Distribution of the Book
From the heard (things) he proceeds in verse 12 to the seen. The visions which are presented in the whole book have an order of seven parts.
First, he saw a man walking among seven lampstands, who dictated to him the letters to the seven Churches, chapters 1, 2, and 3.
Second, he saw the throne, the Lamb, the book, and its seven seals opened by the Lamb, chapters 4, 5, 6, 7, and 8 verse 1.
Third, he saw seven Angels who were given trumpets to blow, and as they blew the trumpets great events occurred, chapters 8 verse 2 and following; chapters 9, 10, and 11.
Fourth, he saw an Angel with a measuring reed who measured the temple. This vision is like an episode of the third part, chapter 11 verse 1 up to verse 15.
Fifth, he saw the war of the dragon and the Lamb, also two beasts and the victory of the Lamb over them, chapters 12, 13, and 14. Chapters 15 and 16 are an episode of the seven bowls, and chapter 17 represents the judgment of the harlot by another episode; likewise, chapters 18 and 19.
Sixth, he saw the binding of the Devil and his release for a time, and his projection into the abyss; following this are the judgment of the dead and resurrection of many, chapter 20.
Seventh, he saw the bride, the New Jerusalem, chapters 21 and 22.
Whoever has carefully compared these parts among themselves will clearly see that the same things are dealt with in different ways and narrated as if repeated many times. This is a very certain sign that the Apocalypse is not a single continuous thread throughout the whole book but rather repeated several times. For in the first chapters are not shown those things which belong only to the first times; nor in the last those which belong only to the last times: but these distinct sections include both the beginning and the end; except that the ἐπεισόδια (episodes) present more illustrious parts of prophecy in a new way. Certainly, it is clear that the seventh trumpet in chapter 11:15 sounds the kingdom of God; whereas in chapters 12, 13, and 14 the war with the Dragon and the Beast is finally explained. In the other visions, the same beginning and end is clearly recognized.
In the first vision there is a portrait (προσωπογραφία) of Him who dictated the letters, chapter 1, verses 13-16. Secondly, His words with which He strengthened John, verses 17-18, and prepared him for writing, verses 19-20. Then follow the seven letters, chapters 2 and 3.
[Cocceius then cites verses 12-20.]
In προσωπογραφία (the portrait) it is noted that in the midst of the seven lampstands he saw (of which verse 20 speaks) “one like a son of man.” Perhaps this name is used here, as is usual in the Gospel, to denote Jesus Christ, who is called “son of man,” Psalm 8:5-6. It fits with John 5:27, “He gave him authority to execute judgment, because he is the Son of man.” After the fall, God cannot have a people in the world not subject to man (Hebrews 2:6) because of the force of the law; nor can the world be otherwise judged than through a man, “a child born to reign,” Isaiah 9:5; Isaiah 11:3-4; Psalm 72:1; Ezekiel 21:27, because of the truth of justification which is in him, and the power of his kingdom. For he who is Lord and has the right to claim his inheritance and justifies His own must necessarily be a judge and reject those who do not obey Him, but not deny His own, while punishing His enemies. Therefore, all his enemies are said to be subjected under his feet, Psalm 110:1.
Verse 13: He saw Him “clothed with a robe reaching the feet.” This corresponds to Ezekiel לְבוּשׁ גִדִים [warrior’s robe], which signifies His kingdom. Indeed, He hung naked on the cross, and when He was stripped of His garments, He stripped off the principalities and powers of the former age, over whose power He triumphed on the cross, Colossians 2:14-15. But after He rose from the dead, He made a new heaven and a new earth, and carries all that is in heaven and on earth as His garment and adornment, and appears all glorious, having all things, so that He is wholly possessed by His own, just as a man is almost entirely covered by a robe reaching to the feet.
He saw “a golden girdle around his breasts.” The belt is a sign of authority, Isaiah 22:21. Gold, which is considered most precious among things, is a symbol of divinity. In his divine power He holds His garment, that is, all things which have been given to Him in heaven and on earth. Isaiah 11:5: “Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.” ‘Girded’ somewhere denotes τὴν ἑτοιμασίαν, readiness for action. Thus, Ephesians 6:14: “Stand therefore, having girded your loins with truth.” 1 Peter 1:13: “Gird up the loins of your mind,” having fixed and steadfast thoughts. To Christ, ‘righteousness,’ that is, the right to save the Church and to reign over all, and “his truth,” that is, the truthfulness of His promises and steadfast love, and the covenant made with men, is the ‘belt,’ that is, it makes Him ready and prepared to do those things which belong to His kingdom: such as those things which are subjected; it will be as when wolves dwell with lambs, etc. The belt is “around the breasts” because power is administered and exercised with the love and providence of the heart, and thus the kingdom is promoted.
V. 14: “His head and hairs were” seen “white like wool,” as in Daniel 7:9, which signifies holiness and purity, which is not only in the head but also in the members, as sanctified in the love of truth and the pursuit of piety, having been justified, and to be sanctified fully at last.
“Eyes like a flame of fire.” In Genesis 49:12, Christ is said to have “eyes red with wine.” This signifies His wrath against adversaries.
V. 15: “Feet like unto brass,” that is, those things which appear like glowing bronze and clear or transparent incense. The Scripture is not to be changed to read ‘chalcoclibanus.’ For if it were to be understood as bronze furnace, it would rather be said ‘clibanochalcus.’ Compare what is in Ezekiel נְחֹשֶׁת קְלָל [‘brass vessel’], chapter 1 verse 7. Similar to Revelation 10 verse 1, στύλοι πυρὸς [‘pillars of fire’]. It signifies what is said in Isaiah 27:4. “Though a thistle grows up among the wheat, and a brier grows up among the barley, I will surely gather them together and burn them up.” Christ, by His presence, burns up all that is carnal and consumes all thorns.
He compared the voice in verse 10 to a trumpet in terms of clarity; in verse 15, he compares it to many waters in terms of diffusion. The voice of Christ sounds in the world in such a way that it cannot be suppressed.
V. 16: “In his right hand” he saw “seven stars,” about which verse 20 speaks. From His mouth he saw “coming out a double-edged sword.” Compare Isaiah 11:4 and Hebrews 4:12. This signifies the power of the word upon the conscience.
John saw His “countenance as bright as the sun in its strength,” thus Malachi 4:2 calls it the ‘sun of righteousness,’ and John 1 calls it ‘light.’ Light is a hieroglyph or symbol of truth. For as light is seen, so truth is known. Then, too, it represents holiness. As light has no darkness, so the love of truth does not admit the love of falsehood. Furthermore, it represents joy. As light delights the eyes, so wisdom delights the mind. God, who is the good of man, which nothing can fulfill except Him, is rightly called ‘light;’ finally, the brightness of the sun most fittingly signifies the clarity of truth. All these things apply to Christ: who is “truth, the way, and life,” made by God for us “wisdom and righteousness,” etc. From this prosopography we understand that it is not necessary to have Christ depicted in the face which He shows to men. It is better that we know Him as He is preached to us in the word, as this emblem represents Him.
Verse 17: The words of Christ which served to strengthen John are explained after he indicated that upon seeing Christ he had “fallen at His feet as one dead” and that Christ had laid His “right hand” upon him. Similar things are recounted by Daniel in chapter 10. By this we are taught that a sinful man cannot stand before God unless he is raised by His grace and hand. Exodus 33 says, “No man shall see me and live.” Hence the ancient saints, if God appeared to them, marveled that they lived; and Moses in Exodus 24:11 recounts as a remarkable miracle that God did not stretch out His hand to the chosen Israelites when they saw His glory, but ate and drank with them. Indeed, even then God wished the Israelites to become accustomed to His manifestation, τῇ ιφανείᾳ αὐτῶ τῇ ἐν φιλανθρωπία (the manifestation of Himself in kindness), by which God face to face “eye to eye,” Ezekiel 20:35; Isaiah 52:8, wished to be seen by them.
The confirming words forbid fear, with added reasons: (1) from the divine inseparable life, and therefore, immutable grace, according to which He is the first and the last, verse 17, and the living one. (2) from having died. (3) from a life not to be laid down in the world. (4) from the power to open hell and death.
Verse 18: These are what heal our fear; that, just as He loved us when He offered Himself as a sacrifice of sweet-smelling savor to God, so He loved us from the beginning and will love us unto the end, and has life and insurmountable power above all, indeed even lives as our brother forever, having the same will He had in dying; and by His death He extinguished the power of death and overcame all the power of the Devil, so that neither hell can hold our body, nor the kingdom of Satan retain us, who have been given to Him; nor can even the Church be conquered by the gates of hell and second death, of which chapter 2:11 speaks and elsewhere.
Verse 19: The preparatory words to the writing are partly a command to write; partly a definition of the things to be written, which things are distinguished according to signs and meanings. The signs, “which you have seen,” that is, you have begun to see and will see afterward. This means he will see those things “which are and which will be after this.” Note, the apocalyptic visions not only showed things which were future, which were to take place after the time of the vision, but also those things which already existed. For example, chapter 12 presents the coming of Christ and His ascension into heaven: which had already happened at the time of John’s revelation. So John deduces future things from the historical facts and shows the entire order of the kingdom of Christ: just as when Nebuchadnezzar inquired what would happen afterward, and God wished to show it to him, Daniel 2:29, so he saw an image whose head represented himself, verse 38. At the same time, Christ explains the “mystery of the seven stars and golden candlesticks:” saying “the stars are angels of the churches,” while “the candlesticks are the churches.” The angels are stars, φωτῆρες (bearers of light), because of the word they speak; by which the eyes of the blind are illuminated. ‘Angels’ do not signify merely the individual Bishops of particular churches, but all who have the gift and office of ἀγγέλλειν (to announce) or proclaim the word of God. ‘Churches’ signify the multitude of believers not so much in distinct places as in distinct times. This is known from what is preached in chapters 2 and 3. And truly Christ walks among all churches, not only among the seven Asian ones: and has in His hand all the angels of all churches. Therefore, a better reason suggests that the seven churches of Asia are a figure of all churches. “The church is the golden candlestick.” For they “hold fast the word of life” (says Arethas), which is light, and so they are the light of the world. Matthew 5:14. ‘Golden,’ because ἄμεμπλα (blameless), and ἀκέραιοι (pure) and sincere are the faithful and precious before God. The proof of faith is much more precious than gold. 1 Peter 1:6. Arethas: “gold because of genuine and precious faith in them.”
CHAPTER TWO
THE FIRST EPISTLE
[Cocceius quotes verses 1-7.]
In this chapter are contained four epistles. The first is to the “Angel of the Church of Ephesus” in seven verses. The “Angel of the Church of Ephesus” signifies every teacher of the Church, which can suitably be called ‘Ephesian.’ We cannot pass over here what Paul said to the ‘bishops’ or ‘elders’ of the Ephesian Church in Acts 20:17, 18, 28, especially verses 29 and 30: “For I know this, that after my departure grievous wolves will enter in among you, not sparing the flock. And from among you shall arise men speaking perverse things, to draw away disciples after them.” This signifies that when he had finished his course and reached his goal, the Christian Church would experience difficult times, for grievous wolves would enter in. Undoubtedly, the Apostle did not understand this about only the Ephesian Church. The Ephesian Church, if any other, could represent and be a type of every Church in which the Apostles taught. How diligently and how long Paul labored in that Church is explained in Acts 20:31. But this Epistle has three parts: the subscription, the subject or matter of the epistle, and the conclusion. The subscription is verse 1. The subscriber or author of the Epistle is described by two praises already shown in the vision; namely, “He who holds the seven stars in His right hand and walks in the midst of the seven golden candlesticks,” that is, He who is present at all times for His Church and who oversees it through teachers and rulers, protecting good teachers and rulers, according to what is in Matthew 18:20: “Where two or three are gathered in my name, there am I in the midst of them,” and chapter 28:20: “Behold, I am with you all days even to the end of the world.” If we consider this description and the change of government and doctrine afterward made in the world [by human authority], it opposes human counsel both to limit the Church and to control rulers and teachers by human authority; which is shown to be not necessary at all because these parts belong to Christ Himself, and He alone suffices for this care, so that the Church is made and shines by the word of truth in the world. The Epistle itself contains praise in verses 2 and 3, and reproach in verse 4, and an exhortation to repentance with a persuasive argument from an impending inconvenience or chastisement. It praises works, labor, patience, and avoidance of evils and flight from their communion; and specifically mentions scrutiny of false apostles, which involves fear of sin and love of truth and Christ’s sheep, lest they be corrupted by false doctrine; finally, that he bore all things, did all things, and was not weary. It is clear that this pertains to Christians of the first times, who were disciples of the Apostles or close to them. It is also known that the Apostle Paul had conflicts with false apostles everywhere who changed and interpolated the Gospel of liberty. That the Ephesians, among whom the Apostle taught more frequently and longer, shone before others is probable.
Verse 4: The reproach is about the neglect of the first love. This epistle was dictated after the destruction of Jerusalem, in the time of Domitian, brother of Titus, son of Vespasian. It will therefore not be without reason if we say that this reproach especially corresponded to that time. However, if we say this, it still remains that the neglect of the first love could have had earlier beginnings. Christ in Matthew 20:26-28 gives a rule to the ministers of the Church, according to which they may rightly desire the primacy: namely, if they have served and endured the most, so that they are found not first by power but by usefulness. John in the third epistle complains about Diotrephes φιλοπρωτεύοντι (loving to be first), who did not receive John and the brothers, and hindered those who wanted to receive them and even cast them out of the Church. Paul in Acts 20:28-30 makes a prediction to the Churches that after his departure men speaking perverse things would arise from among them to draw away disciples after themselves. There can be no doubt that this testimony verifies the reproach of most teachers and rulers that they have neglected their former love. For this thing gradually crept in until power was introduced into the Church in place of ministry; whose duty is to build up through love, while that other smites with the fist. The Apostle in 1 Corinthians 4:15 says: “For though you have ten thousand instructors in Christ, yet you do not have many fathers. For I became your father in Christ Jesus through the gospel.” This signifies that it is easy and common to have many ‘instructors in Christ,’ but difficult and rare to have ‘fathers.’ The Apostles were ‘fathers.’ They ‘begot’ the elect ‘in Christ,’ that is, by great labor and faithful preaching and careful instruction they accomplished and attained this, that the elect might become children of God and the image of Christ might be formed in them. Galatians 4:19. But ‘instructors’ do not do or provide this but sit on thrones and pronounce what is to be said and done, what is not to be said or done; they do not rebuke parents but subject them to censures, which causes shame. Those who rightly pronounce these things are ‘instructors in Christ,’ but their zeal and labor as well as their love is less. For love seeks that many be born in Christ and bear the form of Christ to the glory of God. It also commands to do and suffer all things so that this may be obtained. The instructor is content if men obey his pronouncement; moreover, perhaps “he does well for himself,” as Psalm 49:19 says. It is prone, however, among ‘instructors in Christ’ that one trusts in domination and power. What such people are accustomed to do, the Apostle indicates in 2 Corinthians 11:20: “You tolerate if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face.”
Verse 5: An exhortation to repentance, besides recalling the former state to remember that those ‘have fallen away’ from their first love—that is, the later ones do not attain the degree of charity and zeal of the former (for to the angel alone is ascribed both the praise of predecessors and the blame of successors; as is usual in Scripture where there is succession and the latter comes into the place of the former, retaining the same name)—it incites to perform the same works. From this we are taught that reformation cannot be made except according to the model of the first conduct of Christians, whose pattern is in the sacred Scriptures: and not every ancient thing should be held as first [and most excellent]; since even the first Church was reproved for failing to do the first works; especially the angels of the first Church. It also adds a threat concerning “the candlestick being moved from its place.” To move the candlestick from its place can signify either the removal of the faithful people from that particular Church or the removal of that Church from the place where it had once been, namely, that faithful ones no longer come from that people; just as faithful ones ceased to come from the Jews to join the Church; or the expulsion of the Church into flight, so that it cannot stand in its former place, but as through a desert on a pathless way seeks a place of habitation, to which Psalm 107:4 speaks, and which is alluded to in Rev. 12:6. Thus are signified here persecutions which most greatly threatened the Bishops of the Christians. Not only can persecutions by Gentiles be understood here, but also those by Arians, who removed and expelled many Churches from their places. Then the domination of the Saracens; indeed, even that of Antichrist himself, which caused the Church, for example the Roman Church, to be no longer in Rome, but those who wished to live piously were driven everywhere until they found a place of habitation in the congregation and peace of the Reformed Church. No one should think it absurd that those things which are said in individual epistles be applied to the whole Christian Church of the same age, and that what is preached in them be extended to later times.
Verse 6: Here is found a certain limitation of the reproach through the testimony of hatred against the works of the Nicolaitans. It implies that the primitive Church (at least somewhere) failed to exercise charity in the discharge of ministry due to contentions over power, but nevertheless did not desist from love of truth and holiness; and that in detesting those things done by the Nicolaitans, it was highly regarded. The mention of the Nicolaitans’ occurs here and in verse 15. The ancients, doubtless on the occasion of this place, handed down what was almost a history of the Nicolaitans through divination. Irenaeus says that they allowed idolaters to eat [sacrifices made to Pagan gods] and to prostitute themselves. This he undoubtedly took from verse 14. Others refer the Nicolaitans to Nicolas, a proselyte of Antioch, Acts 6:5; about whom they say that when accused of jealousy against his very beautiful wife, he wanted to abandon her and prostitute her to all. Therefore, they consider him to have been the author of such profanity. Others say that this Nicolas was and remained a holy man, and even his daughters were holy; and they make another unknown person the author of the sect of the Nicolaitans. It is not to be thought that these things are written so as not to be understood except from such uncertain reports and divinations. We must follow something more certain and evident, and remain within that confine. To be a Nicolaitan is to form a sect which is named for a human name besides the name of Christ. Such is what the Apostle forbids in 1 Corinthians 1:12: “Each one of you says: I am of Paul, I am of Apollos, I am of Cephas, I am of Christ.” It is no wonder that in a vision a riddle is used so that it would be plainly rash to say that at that time there existed a certain Nicolas, author of a certain sect known to the common people, and that his followers were called Nicolaitans. In later centuries, Popes called Bishops who took wives Nicolaitans; as is clear from Sigonius concerning the kingdom of Italy. This is indeed rash, but still, if it is permitted for them to make a name from a fictitious crime by analogy, much more will it be permitted for us by analogy of faith to seek a certain interpretation. First of all, it is certain from Scripture that after the earliest times (at least at that time when the charity of church ministers had suffered an eclipse) there existed men who followed a human name. It is certain, however, that heretics did this; it is more certain that afterwards arose those who wished to be more ‘of Peter’ than ‘of Christ,’ and who made the human name ‘of the successors of Peter’ the principle of faith. Moreover, it is certain that the deeds of such were not good. It is certain that the head of this sect in the riddle can be called Nicolas, or in Hebrew בִלְעָם (Bilaam), as if it is בַּעַל עָם (Baal Am); see verse 14; just as the chief of locusts in Rev. 9:11 is called אֲברון (Abaddon) and ἀπολλύων (Apollyon) enigmatically; and the place of holy war in Rev. 16:16 is called ἀρμαγεδδών (Armageddon). Now Nicolas signifies ὁ νικῶν + λαὸν, meaning “he who conquers the people.” As a conqueror he makes the people his subjects and servants. Therefore, Nicolaitans are those who follow such a Nicolas, i.e., a leader of the people. To “hate their deeds” (to say nothing but what is certain historically) means to hate following human authority, while retaining the principle of faith, and (since the Beast arose from the sea and another from the earth) not to receive its mark nor imitate its deeds in the persecution of the saints.
Verse 7: In the subscription or conclusion there is an exhortation to hear what the Spirit says to the churches, and, as is understood from the promise, to strive, through the promise of the fellowship of the fruit of the tree of life, which is in the paradise of God. “He who has an ear, let him hear.” The commandments of God do not presuppose that man, a sinner, has by himself the strength to obey, but they aim at the fear in man, while not frustrating the grace working within him. No one pays attention except he who has ears pierced and opened by God. He who does not attend to the truth should not think he has “ears to hear,” Deuteronomy 29:4. Therefore he should not trust himself, but rather fear, so that he may know that he has received “ears to hear.” That is to say, no one should think he has “ears to hear” who does not “hear what the Spirit says to the churches.” For the Spirit does not say this only in this place, but in every prophecy. For what prophecy does not speak of the corruption of the Church in government and doctrine, in addition to apostasy and tyranny; also, of the persecution and boasting of the Church? Moreover, what prophecy does not speak of the preservation of the faithful?
“He who overcomes,” that is, who endures until the end, Matthew 24:13, and who does not yield to the Nicolaitans, nor engage in their deeds.
“I will give him to eat of the tree of life.” The tree of life is Christ, the fountain of life, who “is in the paradise of God,” that is, in heaven. In a state of righteousness, the tree of life signified God vivifying or certainly “the living seed of God,” that is, the Son of God. After the fall it distinctly signifies “the mediator, the word of God, in whom is the life of man,” John 1:4.
To “eat” of the tree of life, however, is to have Christ dwelling within oneself as He is the giver of life and righteousness, the supplier of the Spirit, the strengthener, the preserver, and the rejoicer.
THE SECOND EPISTLE
[Cocceius cites verses 8-11.]
The second epistle is to the “Angel of the Church of Smyrna.” The name has an allusion to σμύρνα, which is ‘myrrh,’ Song of Songs 3:6. The Church is said to “go up out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense more than all powders of the merchants.” This verse signifies the patience of the faithful in persecution and martyrdom, which spreads its fragrance widely like the smoke of sacrifices or incense. And this Epistle proclaims such patience. It is, therefore, not unlikely that this Epistle addresses not only the Angel of the Church of one city, but the Angel of the patient Church everywhere. It is not unusual for the Holy Spirit to teach through proper names. What indeed does the name Abraham, Sarah, Isaac, Israel, Immanuel, Magor Missabib, Jesus mean? Do they not require an explanation from their etymology? Similarly, is not the same true of the name Jehovah? Then also John 9:7, τὸ Σιλωάμ is interpreted as ἀπεςαλμύ, implying that Christ wished to signify that when He sent the blind man to Siloam’s pool, that his healing was from the washing prepared by Him who was sent from God. Paul in Galatians 4:25 does not hesitate to observe that the region of Mount Sinai also corresponds to the name A’yap [Hagar] meaning “maidservant.”
Noteworthy here are the subscription, the subject matter of the Epistle, and the conclusion.
The subscription names the speaker from immortal life, death and resurrection to immortal life, verse 8. It appears that Christ proposes to the sufferers His divine power for perseverance, His mediatory pledge, and God’s testament made before the ages, eternal intercession, merit of death, and justification made for Himself and the Church through resurrection, finally life and perpetual intercession of immortal brotherly love.
The epistolary treatment contains testimony and consolation. The testimony concerns “works, affliction, poverty” with respect to this world; but “riches” with respect to the spirit and the kingdom of God. This testimony opposes “their blasphemy who call themselves Jews and are not but are a synagogue of Satan.” This passage also attests that some may bear the name of the people of God who are not—such as “Jew, Israel, Catholic”—indeed that such names may be usurped by men so as to serve the denomination of the enemies of the Church: as “Jew” has already become the name of the apostate and unbelieving. The “blasphemy of the Jews” is that slander by which the Jews of earlier times made Christians odious among the Gentiles. Justin Martyr and Eusebius testify about that slander, whose words have more than once been produced by us in the Dodecapropheton [12 minor Prophets]. The consolation removes fear and exhorts to perseverance even unto death and promises the crown of life. γίνου πιστός, “be faithful”; that is, show yourself faithful, or manifest the sincerity of your faith. By this Epistle the faithful are prepared for the coming contest, and at the same time are incited to hope for deliverance, since the coming contest is announced and the time of affliction is determined. “The Devil,” it says, “will cast some of you into prison, that you may be tried.” This may be understood of the prisons of the magistrates, or of the death of the body. For the tomb is nothing other than the prison of the devil, in which the body is for a time: Psalm 107:10 and following, “They that sat in darkness and in the shadow of death, bound in affliction and iron.” Therefore, to be harassed, oppressed, scattered, sought out for torments, despoiled, shut up in prisons, finally to be killed, are signified by one word. This is attributed to the Devil; for from him comes every attack and assault upon the kingdom of Christ and upon truth and the godly; also, death and the dissolution of the flesh. To him belongs the necessity “to eat dust.” Although the godly rest on their beds from their labors, yet affliction and death are the consequence of sin and so are from the Devil. Hence death is called “the enemy,” 1 Cor. 15:26, although “in death the Spirit is life,” Rom. 8:10, and by death “the body of the sins of the flesh is put off,” Col. 2:11. “The sting of death is sin, and the power of sin is the law,” 1 Cor. 15:56. Christ has conquered death, but it will be abolished in its time, when the waiting for [the advent] of God is fulfilled, and judgment will be executed. “And you will have ten days tribulation.” This contains some enigma. For they may be understood (as the historical event has shown) as ten persecutions; ten Emperors, or the last of Diocletian, which lasted for ten years. Thus, Christians could lift themselves to hope for deliverance, both from the number of persecutions and persecutors (who perhaps are also signified by the “ten horns of the dragon,” Rev. 12:3), and especially by the long duration of the tenth persecution.
The conclusion common to all these Epistles contains an exhortation to ‘heed’ and a special promise for the one who ‘overcomes,’ namely, “not to be hurt by the second death.” Revelation 20:6 speaks similarly. The second death is said either regarding individuals or regarding the world for the most part. The first death of man is that into which we all fell in Adam, and which we have with us from the womb. For we are born “dead in sin.” The second death is a falling away from acknowledged truth, after a person has escaped many defilements of the world and has known the way of righteousness with some joy. This death Judas hints at in verse 12 when he says δὶς ἀποθανόντια, “twice dead trees.” As if a tree were evil and ceased to flourish. The first death of the world is the ancient ignorance, blindness, error, and corruption of the Gentiles. The second death of the world consists in the worship of the Beast and reception of its mark after Christ has been acknowledged, and His word and name received in the external communion of the faithful; by this reception they have lied to Christ. This second death should not be viewed as contrary to the first resurrection; rather, it is considered an addition to the first death. It is distinguished from the first death because there intervenes the appearance of life and illumination and knowledge of the way of righteousness, as well as tasting the virtues of the age which the Apostle calls the future (Hebrews 6:4-5). This conclusion hints that after the completion of ten days of persecution, a dangerous time will come, namely the dominion of the second death. Of which see Revelation 6:8 and 20:14. But the hope of the Church is strengthened by the promise that Christ will preserve the Church and those who have overcome their flesh through the Holy Spirit and their faith (1 John 5:4-5: “Who is he who overcomes the world, but he who believes?”), and thus they will be superior to the Devil; it must not be overlooked that the second death can harm them, 1 John 4: verses 3 and 4.
Others understand the second death as the judgment of Gehenna. And it is known from the Author of the Targum that מוֹתָא תִנְיָנָא means second death in this sense. But since there is a certain other second death, namely apostasy, which was to rage in the world, of which this whole book speaks, and from which it teaches that no one is safe except he who overcomes, that is, who has conquering faith: without doubt, we rightly determine that this promise primarily regards that first death. For we would act rashly if we wanted to exclude that kind of death from the meaning of this word. The preaching of the Gospel is accompanied by the greatest grace that can be given in this world; but also by the greatest wrath against the ungrateful, both Jews and Gentiles. See Romans 1:18. “The wrath of God is revealed from heaven.” Among the effects of that wrath is also the sending forth of a powerful delusion. See 2 Thessalonians 2:9-10. The deceivers of apostasy are designated in the Epistles which follow, in which are mentioned the throne of Satan, holders of the doctrine of the Nicolaitans, imitators of Balaam and Jezebel, who calls herself a prophetess. He who has conquering faith so that he does not come into the judgment of Gehenna also cannot be subjected to that second death, whose instruments are deceivers. And therefore, conquering faith must be sought so that the death which casts into Gehenna, may be avoided.
THE THIRD EPISTLE
[Cocceius cites verses 12-17.]
The Third Epistle is to the “Angel of the Church of Pergamos.” Since it is evident that the Apocalypse often hints and alludes to something through names, as is frequently done in the Old Testament (just as the words Tyre, Egypt, Edom, Assyria have a mystical and more hidden meaning in them), and since there is almost nothing apparent in history that can be referred to the subject of this Epistle we shall not be unreasonable if we seek the subject of this Epistle in an analogous matter that can uphold the truth of all the statements; and indeed, according to the guidance of the Revelations and other prophecies. Otherwise, Pergamos denotes a citadel, and the city by that name was the seat of the kings of Asia. It will not be inappropriate to understand the church of the ruling city, surrounded by great power, and (why not add?) whose people boast of founders who were from Asia and Troy, and thus of Pergamene origin. In the subscription, the dictator of the Epistle is described with a two-edged and sharp sword. Compare verse 16 and Hebrews 4:12. I am He whose word is living and powerful, dividing the thoughts of conscience from the reasoning of lust; revealing all that is in man; and which has swift effects on those who do not obey it. Opposed to this is the word that men speak learned by human wisdom, which is like a leaden dagger, indeed, like chaff. Jeremiah 23:28-29.
In the Epistle there is testimony in verse 13, rebuke in verses 14 and 15, and the exhortation to repentance in verse 16. The testimony is partly general, “I know your works,” partly specific, namely about “holding fast to the name of Christ,” and “not denying His faith.” This is illustrated and amplified by the difficulty that this was done in that city, “where Satan’s throne is,” and “where Satan dwells.” It was at that time, Antipas, a faithful witness of Christ, was slain. It cannot be that Satan’s throne and habitation signify anything other than the domination of the Gentiles and the power of the Devil which he commonly has in the world, especially since in chapter 13, verse 2, it is said, “the dragon gave his throne and power to the beast.” By this act, the Church dwelt “where Satan’s throne was.” For the ‘Beast,’ as we shall see in its place, signifies a multitude under the Christian name as a living being, and ruling in the world. This thought leads us to the “great city,” the Roman Empire, in which Constantine brought all under subjection to the Christian name. Arethas, or Andreas, says that among the Pergamenes a certain Antipas was killed; but it must be greatly feared that he made history out of a prophetic enigma. It is certain that Constantine held the Council of Nicaea in Bithynia, where it was asserted τὸ ὁμούσιον ξ πατρός και ξ (the consubstantiality with the Father). Antipas is derived from ἀντίπατρο. This signifies something like ἰσόπατρον, or ἶσον ζῷ πατρὶ, “equal in life to the father.” Nor could a name be more fitting to signify those who assert ὁμοούσιος, [consubstantiality] whose son says ἴσον τῷ πατρὶ, [‘equal to the Father’], John 5:18. But this martyr, or all proponents of this doctrine, were condemned and slain, while others were harassed and killed by Arians, whose supporters were Constantius and other Emperors of the East. Also, under Julian, successor of Constantius, the Church was endangered. But do not confuse this martyrdom with that kind about which the Epistle to the Angel of Smyrna dealt.
The rebuke is that “there are those holding the doctrine of the Nicolaitans,” whom he says, “hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel.” See Numbers 31, verse 15. About the followers of Balaam, see Jude verse 11 and 2 Peter 2: 15-17. Compare what we said concerning verse 6. It appears that in this Church, or period [of history], not only is the remission from former love noted among the ministers of the Church, but also in many an imitation of those who strive to prefer a human name. Nor can it be denied that, on account of controversies with the Arians, the Roman Papacy began to be held in higher esteem among the Catholics. In the Council of Nicaea, the “ancient custom” (τὰ ἀρχαῖα ἔθη, [‘the old traditions’] as they say) was also confirmed, namely that Churches should be under individual Bishops, Bishops under Metropolitans, and the Metropolitan Prince in the West should be the Roman Pope. Thus, gradually his majesty was elevated until even the Emperors of the East decreed that his rescripts should be held as law. Concerning this progression of the Pope, see our historical excerpts at Hosea 10. Clearly, here we understand the same disciples of Balaam as Peter and Jude describe. Notice here the incidental agreement between the proper noun νικόλαος [Nicholas = ‘victory over the people’] and Balaam [‘devourer of the people’]. For this sounds like בעל עם, [‘lord of the people’], that is, ὁ ἔχων τὸν λαὸν [‘the one who has the people’] or like a bridegroom and head of the people; contrary to that which is in Isaiah 54:5, where in opposition to בְעוּלָה [‘married woman’] or ‘marriage,’ which was in the Old Testament, Isaiah 54:1, it is said concerning the Church of the New Testament, בַּעֲלַיִךְ עֹשַׁיִךְ יְהוָה צְבָאוֹת שְׁמוֹ “Your husband is your Maker: the Lord God of hosts is his name.” Therefore, those who desire to be another man’s, make another עַל הָעָם, [“over the people”] who, indeed, has the people of God as his own people under his power and subjugates them, καλαδουλόι [‘slaves under his authority’].
The exhortation to repentance is derived from the threat that “he will come quickly and will fight against them with the sword of his mouth,” that is, that he will raise up in the Church many who oppose human authority through the word of God. From this it would follow that disputes would arise in the Church, and the Antichristian dominion would be driven to its utmost height causing greater ruin. It is to be understood from the preceding context that at that time the “second death,” i.e., hardening, which would prevail in many after hearing and gladly receiving the Gospel of the kingdom, especially where the Beast and Satan’s throne is, as well as persecution of “martyrs, and stumbling blocks, and idolaters.”
The clause “to him who overcomes” promises hidden manna and a white stone, and on it a new name, which no one knows except the one who receives it, verse 17. The hidden manna is the bread that comes from heaven, John 6. It is called hidden because the world does not know it, and it is kept in heaven to be revealed in its time, Colossians 3:3. Just as the jar of manna was laid up in the inner sanctuary beside the ark, Exodus 16:33; Hebrews 9:4. Κεκρυμμύον is more correctly translated as “hidden” (occultatum) rather than “concealed” (occultum), which is κρυπτόν [‘secret’]. The white stone is justification. The “new name” is the name of the adopted son. No one knows it except the one who receives it: because only the faithful are conspicuous before God, having boldness (παρρησίαν) before God in a good conscience, 1 John 3:21. This statement attests that the Church should not be regarded as visible in the kingdom of the world, where people profess their leaders and swear by their name; but consists of those who “overcome,” i.e., who have faith and have communion with Christ who is in heaven, and wait for Him; and are justified by God in their conscience in secret, neither needing human judgment nor fearing it.
THE FOURTH EPISTLE
[Cocceius cites verses 18-29.]
The Fourth Epistle is inscribed to the “Angel” of the Church which is “Thyatira.” If the meaning of the name is to be considered, we shall think of τὴν θυομθύην κὶ τειρομθύην, that is, “the one who is sacrificed and afflicted.” No more clearly does ‘Bamah’ [‘high place’] confess by its name how vain [the second century Greek critic of Christianity] Celsus is (Ezekiel 20:29), than this Church reveals itself by its own name. In the subscription, the dictator of the epistle is designated by three insignia: (1) “Son of God,” whose inheritance and kingdom are without partner, and priesthood without successor. (2) “Having eyes like a flame of fire,” that is, searching the hearts and reins (verse 23), and not enduring evil before His eyes. (3) “And His feet like fine brass,” that is, like glowing bronze. See chapter 1, verse 15; Daniel 10:6; Ezekiel 1:27 & 8:2; Revelation 10:1. This signifies the judgment following His visitation. Wherever He is and walks, all opposition is burned up.
In the epistolary treatment, there is first testimony, second reproach, third commandment. The testimony again is both general and specific, concerning united love, with respect to ministry in the distribution of good things for the worship of God and the support of the poor; and regarding the faith of those who in great temptations, whereby almost all the world has been seduced, have not allowed the truth to be hidden. Compare Rev 11:9. Also, concerning patience. Finally, again concerning works in general and progress toward better and fuller things, verse 19. Though in great temptation and despite a flood of corruption, the sincerity of the faithful is more abundantly known and exercised toward more abundant fruit.
Verse 20: It is reproved that “she allows the woman Jezebel, who calls herself a prophetess, to teach and lead the servants of Christ astray, to commit fornication and to eat food sacrificed to idols.” The angel of Ephesus could not endure evildoers; here he endures Jezebel teaching. Who would doubt that the name Jezebel here is enigmatic and signifies something analogous, namely that harlot described elsewhere in the Apocalypse? And likewise, the other names are also enigmatic? It appears there is a progression from the diminution of the first ‘love’ to the works of the Nicolaitans, and further to the introduction of “the harlot who calls herself a prophetess,” so that she teaches with permission, and “the servants of Christ err, commit fornication, and eat food sacrificed to idols.” The woman Jezebel signifies, in part, a false prophet of whom chapter 13 speaks; that is, the system of false prophets, partly all under the head Antichrist. She is called a woman because she exposes herself to men’s lusts and has relation to others as an adulteress, about whom verse 22 also speaks. Jezebel is named by analogy with Ahab’s wife, who was a profane Gentile, devoted to idols, persecutor of prophets, and counselor of Ahab’s wickedness, who even tried to bewitch Jehu with bodily paint and ensnare him. Moreover, by this name an occasion is given to consider others with whom Jezebel and the false prophet have in common; but here those are designated by the predicate who should be considered as Jezebel, namely, “those who say they are prophets,” that is, who claim infallibility and judgment for themselves, who all must follow; and who “teach to commit fornication and to eat food sacrificed to idols,” as in verse 14. “To commit fornication” means to have another god, another Christ, another word, another foundation. “To eat food sacrificed to idols” means to come to the same table with idolaters and share in their deeds. The matter itself shows that among idols images must be referred to, as those venerated; about which in chapter 9:20.
Here we discern the confusion of the faithful with those who worship the Beast, [the prophecy of] the seat of the Antichrist in the temple of God and of the Church being led within the gates of hell. For when the Angel of the Church allows the harlot to teach, and thus causes the servants of Christ to err, so that they do not recognize Jezebel: then the harlot sits in the Church. So those who hold Christ and His word and the foundation laid in Him (although they err in many things, yet are ready to yield to demonstrated truth) are mixed with those who are ignorant of the true foundation, holding errors as foundation, and receiving the doctrine of man instead of the words of Christ, as if they are prophets sent by God to say what has not been said before, and which has not come through the indubitable word of God. In the New Testament there are Prophets who demonstrate the kingdom of Christ by prophecy; and those who prophesy recount those deeds which have been foretold by God confirming the fulfillment of the prophecy by demonstration. But in the New Testament there are no Prophets who say something unheard of. Moses was a Prophet to deliver the law and establish the Aaronic priesthood. Samuel and other Prophets gradually foretold more openly about the days of Christ, always saying something about Christ which could hardly be conceived beforehand. Christ came as a Prophet, who would say that salvation was wrought by Himself: a word not heard before. But in Christ is fullness, God placed His law in the midst, so no one teaches any longer as a Prophet saying something necessary for righteousness and salvation which is not demonstrated from the already written word of God. Therefore, to call oneself a Prophet is to subject oneself to the word of God and its meaning, to take upon oneself the authority to speak without demonstration, and to command doctrine placed on faith outside Scripture.
The precept is verse 25: “What you have, hold fast.” The subject of this precept is verse 24. In the other verses there are persuasive arguments: namely from judgment, verses 21, 22, 23; likewise, from mercy, verse 24; finally, from His coming, verse 25.
The judgment concerns “Jezebel and her followers, and her children.” Concerning Jezebel, ‘impenitence’ is attested in a twofold trial, namely the time given to repent, verse 21, and the imposed weakness, “that she should lie in bed,” verse 22. It is easy to adapt this to the extended duration which God granted the False Prophet [i.e., the Pope] and to the infirmity of the same, into which he often seemed to be cast. However, it seems to me that something singular is signified by this, “that she was cast into bed.” Namely, the faithful should not have expected that the Antichrist would be immediately abolished; just as the Apostle in 2 Thessalonians 2:8 distinguishes three things in the judgment of the Antichrist, ἀποκάλυψιν, ἀνάλωσιν, κατάργησιν, “revelation, consumption, abolition;” and in chapter 18:7-8 it is shown that with the judgment imminent, the harlot still glories that she “sits as queen and will not be a widow.” Therefore, when the Antichrist is revealed, when that faithful one has fallen from heaven to earth chapter 9:1, when Tyre began to be despised and given over to oblivion, Isaiah 23:14, then we rightly say that Jezebel was cast into bed.
According to the judgment which it predicts and which it commands the faithful to await, it pertains to “Jezebel and her adulterers,” who can be none other than those in regard to whom the great harlot says, “I will never be a widow;” namely, “the kings and princes of the earth who give their power to the beast,” chapter 17:2 and 18:9, Isaiah 23:16. Due to their power, the harlot is especially formidable, chapter 17:13, 17. Therefore, for the confirmation of the faithful, He makes them know that these are not to be feared; indeed, the association with them is more to be feared than their attacks. For He announces, “I will cast them with the harlot into great tribulation unless they repent.” What is said here generally is more fully explained in what follows. For chapter 3:10 speaks of “the coming trial upon all who dwell upon the earth.” Chapter 6:12 on to the end deals with the shaking of heaven and earth. Chapter 17:14 again mentions “great distress.” Chapter 16 enumerates the plagues of the beast; and chapters 17 and 18 [describe] the judgment of the harlot; and chapter 19:18 invites birds to eat the flesh of kings. Chapter 20:9 says fire came down from heaven upon Gog and Magog. It is worthwhile here to remember all things that have happened since the beginning of the Reformation, and into which distress God has recently cast the persecutors and the Roman Clergy.
The third degree of this judgment is: “I will kill her children with death.” Compare again chapter 18:7, “I will see no mourning,” namely, as if “her children were killed;” likewise Isaiah 14:21, “Prepare slaughter for his children because of the wickedness of their fathers; they shall not rise nor inherit the earth, nor fill the world with cities.” With this killing we can compare what is said in chapter 11:18 about “those who destroy the earth being themselves destroyed,” and chapter 19:20-21 about “the Beast being thrown into the lake of fire, and the rest killed by the sword.”
The consequence of this judgment, which is the glorification of the name of Christ in the Church, while He is recognized as the one “who searches hearts and reins,” has the force of an argument to confirm hope in this judgment, because it pertains to the glory of Christ that He be recognized as the head of the Church and inspector of hearts.
Another reason, urging to “hold fast what you have,” is derived from ἀνταποδόσω [‘I will repay’]: “I will give to each one according to his works,” which must be understood concerning the heavenly reward and the fruit of faith and steadfastness in this world, which is in the expansion of the kingdom of Christ.
Meanwhile, He promises to use mercy against them, “and will lay no other burden upon you,” namely, except for the conflict with the Antichrist, He would impose no other burden upon them; and He would preserve them from trial and great distress.
He promises this with a direct address to some, and “the rest who are in Thyatira, who do not have this doctrine,” and who do not approve “the depths of Satan, as they say.” The direct address denotes the faithful already tested and called to the contest; the rest, whom he joins with them, are of two kinds: some “who do not hold that doctrine,” i.e., do not believe the false teachers; while others who seem to believe but do not know “the depths of Satan,” i.e., do not understand their connection, as others in scholastic depths, of which they boast (for which the Lord mockingly calls “the depths of Satan”), are more experienced, and who regard the others as simple sheep.
Some manuscripts do not have this, nor the Syriac or Arabic versions. If we follow this, λοιπὸι ‘the rest’ will be τὸ καταλάλειμμα, “the remnant according to the election of grace.” Compare Romans 9:27, 11:5. Unless, indeed, while saying those do not know the depths of Satan, as they say, he means those who boast of those depths, confessing with their own mouth that they are “the depths of Satan.” For while they say they have a word which has not come to all; such that it cannot be judged by the faithful: what else do they say but that they have not received it from God? This is evidence that we can well hope for many simpler ones who err, thinking Jezebel speaks truly, not understanding that her boasting and words never agree with those things which must be believed. However, their negligence and sloth cannot be excused.
Verse 25: When He says In the precept: “hold fast what you have,” it is to be noted (1) that this precept agrees with that of the Apostle in 2 Timothy 3:14, “But you remain in what you have learned and of which you have been assured by faith.” We do not have what we have not received, what we have not learned, what has not been demonstrated, what we have not been taught, whose Teacher is not God. Whoever believes what has not been taught by God, however much he holds it, has nothing; even that which he has seems to have. Nay, whoever admits other doctrines does not even hold the head, Colossians 2:19; nor does he have the word of God remaining in him, John 5:38; nor does he hold the foundation because he holds another principle or word or head or foundation. (2) It is presupposed here that among the communion of Jezebel, that is, the Antichrist not yet revealed, there were those who held the foundation. And certainly, if the words of the foundation had not been retained and the doctrine of the foundation had not been heard, the Antichrist would not have come into the Church of God and sat therein. (3) The danger is implied for those who indeed were ignorant of “the depths of Satan” and did not hold “the doctrine of the Nicolaitans;” lest perhaps they too were unstable and admitted another doctrine. It is known in how many ways the sincerity of the Gospel has been tested, through Anabaptists, Samosatians, Interimists, Adiaphorists, and especially concerning sacramental controversies. Therefore, this precept commends the study for preserving the purity of the Gospel. Not all things heard at that time when Jezebel taught without hindrance are to be rejected. For there was also the Angel of that Church, there was faith, there was the word of truth. When He adds, “until I come,” He means not only the coming to the final judgment, but also the coming to deliverance; about which is found in the previous and following [chapters].
For the clause of verses 26, 27, 28, to the “one who overcomes,” i.e., who holds fast the truth, and “who keeps Christ’s works until the end,” that is, love and patience, He promises “authority over the nations, to shepherd them with an iron rod, as the vessels of a potter are broken;” there τὸ ποιμανῖν (to shepherd) is to be taken as συντρίβω (to crush), so that the Greek word is not so much regarded as that which is in the source Psalm 2:9. This promise is confirmed by the kingdom which He received from the Father. We share with Christ in the kingdom, and through faith in His word we do what He does. John 14:12-14. These are true miracles which demonstrate the Church, and this is miraculous saving, believing to do what God has promised.
There is also another promise, “I will give him the morning star.” This can be understood as the inner light of true wisdom and joy of the Holy Spirit (see 2 Peter 1:19), but no less must it be understood of the beginnings of deliverance through the leading out of the Church from Babylon, and its illumination through the word of truth and refutation of falsehood, its various manifold gifts, and finally, its defense against the rages of the world.
The exhortation to attention is verse 29, as in the preceding [chapters].
CHAPTER THREE
THE FIFTH EPISTLE
[Cocceius cites verses 1-6.]
The fifth epistle is to the “Angel of Sardis,” that is, to the doctors of the church, which can be called ‘Sardinian’ because of a certain analogy and reason. That was the metropolis of the Lydians, the royal city of Croesus. Perhaps it also alludes to ‘princeps,’ [‘chief’] or ‘amussis’ [‘ruler’] or שרד ‘survivor,’ or ‘one who has survived.’ At that time there was something in the Sardinian church corresponding to the words of the epistle, on account of which this particular church was assigned to the prophetic enigma. The dictator of the epistle calls Himself “having the seven spirits of God and the seven stars.” He wishes to be known as the head of the church, the supplier of the Holy Spirit, and the giver of ministers of the Church.
The testimony is very brief, “I know your works, that you have a name that you are alive.” This is not praise, but conviction of guilt. There are works appropriate to one who has the name that he lives, that is, one who repents from errors and sins, partakes of the first resurrection, is a defender of the truth, and is considered and named as having departed from the kingdom of the Beast. ‘To live’ is said of one who believes in Christ and who loves and fears God. Indeed, this is the work worthy of man, proper and just, in which there is the likeness of God, a good conscience, and living hope. On the other hand, “he is dead,” who does not know the truth and does not love it; nor therefore enjoys the sweetness of a good conscience. Of such Isaiah 26:14 says, “The dead do not live again.” He has the “name of the living,” who seems to live because of certain works which ‘living’ people do, or because of certain works left by the dead and their fellowship. They are those who give the name of Christ to their name, as if they are in the register of those who wish to keep His commandments, which they write as if with their own hands. As Isaiah chapter 44 verse 5 foretells, “many will call themselves by the name of Jacob, saying ‘I am the Lord’s,’ and many will subscribe with their hand to the Lord, and surname themselves by the name of the God of Israel.”
The rebuke is, “you are dead,” that is, you lack faith and love; thus, one who has risen may appear to do certain works as if resurrected, yet he is dead. Many have been received [into fellowship] from the company of Jezebel, not out of love for the truth, but out of shame for convicted falsehood. Although they can say and write many things, showing zeal for the truth, yet the love of the truth was not in them. The phrase agrees with Rev. 20:5, “The rest of the dead did not live again.”
That very phrase, “to have a name that you live,” when said of the Angel of a certain church, signifies the state of that church, without which state the name of the resurrected One could not be borne, namely the state of separation from the company of Jezebel or the great harlot.
The admonition is to watch and strengthen the remaining dying things, “Remember therefore from whence you have fallen, and repent” etc. These correspond to chapter 2, verse 25. For it is clearly said that many teachers of the church opposing Jezebel’s doctrine did not hold firmly to what they had received and heard but added new inventions, such as the new dogma of ubiquity [i.e., Lutheran] which disturbed the Church. There are others of this kind, Synergists, [i.e., Pelagians and Arminians] and new opinions about justification; but here we ought to be content with the general interpretation which we have given.
He threatens, “if you do not watch, I will come upon you as a thief unexpectedly,” that is, as a temptation and affliction which will come unexpectedly and find you unprepared. See also, chapter 16:15.
Meanwhile, verse 4 testifies, “You have a few names in Sardis who have not defiled their garments,” namely, through the hatred of the brethren’s new doctrines and scandal given to the dying [i.e., Lutheran last rites called Commendation of the Dying]. To them He promises “they will walk with me in white,” that is, on their account He will grant peace to the Church for the justification of their cause. Compare Rev. 6:11. That peace was indeed first given in Germany, then also in other parts, and it was given to all who had the name of the living; but not all walked in white, except those who walked with Christ. For the cause of Christ was justified; therefore, not all are justified before the world by this gift of peace, except those who remained in the doctrine of Christ. “Because they are worthy,” that is, because I [Christ] am worthy and it behooves Me to bear witness to them, as it is mine to give this benefit. It is pleasing to Me [Christ] to give them white robes. “So excellent is the inheritance of a son,” Psalm 16:6. We have treated this dignity in the Summary on the Covenant § 210. Otherwise, it implies that the Angel of Sardis is unworthy.
The clause of verse 5 promises “to the one who overcomes white garments.” Compare Hosea 6:3 and Isaiah 58:8. Likewise, it promises “not to blot out his name from the Book of Life, but I will confess it before the Father and His angels.” It implies that some must be blotted out, so that after they have written themselves among the living or have been held so by others, “they shall not be written among the righteous,” Psalm 69:28, indeed “they lose the name of the living;” but nevertheless, “those who overcome,” that is, truly revive, are not blotted out. Those who profess that his name is among the living are contained in the Book of Life, inscribed there by their own hand, [so to speak], Isaiah 44:5. Those who have a name that they live and yet are dead when they fail in acknowledged truth they themselves blot out their name written in the Book of the Living, as does Christ. The names of the faithful are not blotted out because they are written by God as the Author, who from eternity had written them as heirs in God’s covenant. Verse 6 is an exhortation, as above.
This letter is important for both those who have “escaped from those who live in error,” as Peter says in 2 Peter 2:18, and those who still follow false prophets, like Jezebel, who represents all false prophets, male and female. Many people call themselves ‘prophets,’ but they do not speak the true word of God……… Those who have “escaped from those who live in error” should not be proud or feel they have fully gained life in Christ. Life is not just about criticizing or mocking the wrongdoers and avoiding them. Certainly, just as in the earliest times of the Church those were not true Christians who left the Jews or the idolatries of the Gentiles and called on Jesus Christ as they saw fit. This is also what the false apostles did. The Devil knows how to sound the trumpet of righteousness to many and in wonderful ways to deceive men. Isaiah chapter 35, speaking of the kingdom of Christ, as is sufficiently clear, saying in verse 8: “And there shall be a highway and a way, which shall be called the Holy Way; the unclean shall not pass over it: but it shall be for those: the wayfaring men, though fools, shall not err therein.” These words signify not only “those walking in the way,” but also certain ‘fools’ who will recognize “the way of holiness,” so that they do not stray and turn back to erring. Just as Peter in 2 Peter 2:21 hints at certain ones who “have escaped those living in error and the pollutions of the world, and have somewhat known the way of righteousness,” yet afterwards “depart from the holy commandment delivered to them.” Which is characteristic of fools, light-minded and rootless. Isaiah chapters 58 and 59 clearly rebuke those who seemed as if they were a people of God ready to hear His word. Christ in Matthew 24:12 foretells that “because of the increase of lawlessness,” that is, defection and falling away from God’s law, “the love of many will grow cold.” For from corruption of doctrine many evils usually arise unchecked: evil suspicions, slanders, quarrels, eagerness for gathering disciples, zeal, whisperings, and similar things even among those who wish to seem to correct what is depraved. For not all do this with equal sincerity and faith. Which should not be seen as strange: since the Gospel itself was not preached purely, sincerely, and chastely by all at first. Paul’s epistle to the Philippians attests to this. Since these things are so, and among those who have equally abandoned Jezebel or those who are wandering in error, such evils have abounded, and therefore it cannot be denied that this letter pertains to their teachers; we shall not think that we are marking this or that person who seems to have fallen under the censure of this letter; but rather to do that to which we are stirred by this letter, that which is praised in it.
They are praised, “who have not defiled their garments.” The faithful have put on Christ. Therefore, the garment of the faithful is Christ. They are contained by Christ and reckoned in Him; but also, they are known in Him. For no one is known as a Christian in himself, but only insofar as he is called a brother of the faithful by the word of Christ and has the image of Christ. Christ is known before the one claiming Christ is known. Therefore, he defiles his garments who, having been baptized into Christ and seeming to have put on Christ, says and does things unbefitting a Christian and which excludes faith. Not every ignorance, not every error defiles the garment (for Christ Himself testifies He knows the infirmities and imperfections of His own and commands them to confess their sins and defects), but ignorance of Christ, error which cannot be joined with the knowledge of Christ, ἀγνωσία θες [‘ignorance of God’] and placing another foundation [are inexcusable for those claiming to be Christians]. Wherefore, those are to be considered as “not defiling their garments,” who, by their confession and life show they know and love Christ, and do not have Christ testifying in His own word against them as not His own; even if perhaps they have Him reproving, admonishing or chastising them. “They are those who ‘hold fast the word of God and the testimony of Jesus,'” and neither admit another teacher nor another word nor another foundation and demonstrate the pursuit of a good conscience. But we are stirred up to ‘watch,’ that is, to pay attention to ourselves and other men, Acts 20:28,31, that is, to consider ourselves whether we truly ‘live’ in Christ; in addition to what danger they are placed in, both those who wander in error and those who do not understand the depths of Satan; who eat idolatrous food and commit fornication, who seem to have withdrawn, wandering in error and dying; lest we be compelled to answer for their blood; indeed, so that we may strengthen and save them.
SOLA SCRIPTURA
To obtain both, it will be necessary “to hold fast what we have received and heard.” Not what we ‘received’ from men which we did not ‘hear’ from the word of God, but what we both received and heard from only that which Scripture teaches. Let us not overthrow, by our doctrines, what the Church has come to [declare divine truth]. For example: “We have received and heard,” who God is, who Christ is, what the name of God is, what obedience to Christ and His sacrifice is, what righteousness of God is, what a covenant is, what God’s love in Christ is, what the cause of sanctification and justification is, what the nature of true faith is, what the matrix of charity is, what good works are, what their perfection is, what the necessity of a zeal for good works is, what the certainty of faith is, what hope and its confirmation are, etc.
HERESIES PREVALENT EVEN TODAY
These must not be overthrown or denied because by so doing they say God is not Father, Son, and Holy Spirit; there is not this righteousness of God so that He cannot have communion with a sinner; that God’s law is not immutable; that Christ is not Redeemer by true satisfaction; that there is no testament by which God gave the Son inheritance; that there is no promise of seed given to Abraham, or that God did not give the promised seed to Abraham; that Christ did not redeem the Church with His blood; that we do not need the power of God raising us from the death of sin; that faith is not a gift of God; that a man believing can glory that by his own strength which he has in common with all who are dead in the flesh he has vivified himself; that a man is justified before God by his works; that Christ’s righteousness is not imputed to members of Christ; that those who believe are not preserved so as not to fall away; therefore there is no hope of eternal life which does not deceive.
THE HERESY OF TRANSUBSTANTIATION
Also “we have received and heard,” that Christ is in heaven and not on earth with His body, but will come at His time “with the clouds of heaven;” that we are in Christ through His Spirit who is the Spirit of faith, and in Him we are righteous. [However, one must beware what he “holds fast.”] For example, there are those who “hold fast” the belief that Christ’s literal body enters their belly through their mouths; and whoever does not believe this is not to be considered faithful, although he may hunger and thirst for righteousness and flee to Christ and glory in Him as his righteousness. Let these be enough as examples [of what ‘holding fast’ does not mean].
TRUE PREACHERS DESCRIBED
Certainly, “he who holds fast what he has received and heard, holds the word of God and the testimony of Jesus,” and consequently “prophesies according to the analogy of faith,” that is, he dares to teach nothing that does not build upon the foundation, as well as teaching those things which can be built upon the foundation; he diligently meditates on and seeks truth in the word of God alone, so that no damage is suffered in any part, nor taught less than God teaches in Scripture; and those things in which he progresses he faithfully communicates with those who love God and truth, and as much as possible “strengthens those who are about to die,” lest he become guilty of their blood.
WEAK BRETHREN DESCRIBED
Now, the “dying” and those who need “strengthening” are those who, having heard the word of God and the testimony of Jesus and have been convicted of its truth, yet are nevertheless weak (ἀτήρικοι), living among the erring, and they can be driven by the Devil to receive the law of the Beast and be hardened in its embrace; but if they escape from it, they can be driven to return to it or fall into other harmful errors. The destruction of these weal brethren makes those who do not “strengthen” them guilty, that is, who do not explain and demonstrate to them the foundation and covenant of God, and all truth, so that by its knowledge they may escape as wise and prudent; but instead, they offend them with doctrines and speeches or modes of speaking deprived of the authority of the divine word, with disputes and quarrels and human conjectural reasonings and useless questions, immodest and undisciplined; or even do not lead to the love of God in Christ, speaking only those things which both Jews and Gentiles and those who wander in error can speak.
Regarding the attached warning, “I come upon you as a thief:” this undoubtedly signifies, (1) that he who does not watch also does not attend either to the word of God or to the works of God, so that he may know what God has done, what is impending and what is to be expected in the future, to which knowledge it is necessary to prepare himself. This is [false] security and foolish negligence. Whoever is held by this [error] must necessarily meet every temptation unprepared and beyond one’s expectation; just as a thief comes upon the master of the house while he is sleeping, and his clothes are taken away from him naked. See Rev. 16:15. (2) That the temptation was to come after the deliverance from the conflict with Jezebel, not only because it befits the wisdom of God to exercise faith, and it is useful for the faithful to receive δοκιμὸν trial, and “to enjoy the peaceful fruit of righteousness;” but also on account of “the angel who does not watch and has a name that he lives, although he is dead.” (3) The effect of that temptation was to be that “the names of the dead be blotted out from the Book of Life,” i.e., that many would return from acknowledged truth to former errors, and would not wish to be counted among those not erring (who ‘live’), seeking even greater hardness of their former ignorance, offended by the light of truth. They who do not live are also blotted out of the the Book of Life when they repel those who do not defile their garments, allying themselves with the words of error. For then they cause themselves to be unable to be named as living, i.e., deserters and haters of errors and not brothers of lovers of truth and those loving truth.
THE SIXTH EPISTLE
[Cocceius cites verses 7-13.]
The sixth epistle is written to the Angel of the Church of Philadelphia. In the enigma of the word is contained the character of the true Church, which is φιλαδελφία, “love of brothers.” Just as this makes brothers in Christ to be sweet and pleasant to one another and to have communion among themselves whether [times] are good or evil, so it signifies the avoidance of those who are not true brothers for the prevention of schism and false doctrine. Rom. 16:17. 1 Cor. 5:11.
The author of the letter calls Himself (1) “that holy one.” Undoubtedly, because He would appear at the time of this Church as ‘holy’ and immaculate, separated from all impurity and baseness, and who does not have communion or alliance with those who sin and remain in their sins; and who does not conceal contempt for the [false] covenant offered which blasphemes His name. Therefore, just as elsewhere signs of patience are expected, so here examples of zeal are to be expected. (2) “that true one.” This opposes the falsehood of the deceitful head; likewise, one not keeping promises. Just as John 3:33 “confirms that God is true” signifies the confession that God has fulfilled His promise; so here “that true one” denotes one who does what He promised. Not only this, but also it is noted that the name by which He is called in Scripture fits Him in truth and perfection. Compare 1 John 5:20. All these things pertain to characterizing that Church to which this epistle is written. For it is undoubtedly a Church which hears and believes this, and which confesses against adversaries [errors]. (3) “He who has the key of David, who opens and no one shuts, who shuts and no one opens.” This attributes to Christ the power both to bring [spiritual knowledge] into the Church through the illumination of the Spirit, and to exclude others by hardening: also, to teach and to bear the law: namely, so that he who holds His words is a son of God; he who does not hold them is a son of the Devil, so that no creature can [lawfully] say anything besides this, or detract from what is said. Finally, it speaks to the power of judging. I say this attribute not only says, “he who has,” which means “he who alone has;” but also it opposes others who shut and open. “No one shuts, no one opens.” He calls it “the key of David” because it is the royal key, which He, during his ministry, closed and opened, bearing the type of Christ (see Psalm 101), and it is the key promised to David (and to all those having faith in David) to be given to the seed of David for salvation and inheritance of the world. Indeed, it was promised that they would reign with Christ; and open and shut. Matthew 16:19; 18:18; Luke 22:29.
With testimony is mixed the promise of reward. He praises the “preservation of the word of Christ,” that is, that they have not corrupted His word by evil interpretation, nor have they left it to turn to another word. This is illustrated (1) by the addition, namely, “because you have little strength.” (2) by the negation of the opposite, “you have not denied my name.” It is easy, comparing these with the previous ones, to find the condition and nature of the time to which this epistle properly belongs. Namely, after “those few names in Sardis who walked with Christ in white,” or after the cause of the Church has been justified through reconciliation, it is implied that a time will come when the upright will have “little power, and be tempted” with many others, and be preserved in the truth, while many either entirely depart from the recognized truth and thus lose the name of Christ and their own names are blotted out from the book of life; or even some having the name of living ones, and proposing scandalous doctrines, partly disturb, betray or persecute the true church. Such are described in verse 9. (3) It illustrates λόγο ὁ ὑπομονῆς το Χρισου (‘the word of the patience of Christ’) by specifically expressing the nature of the word of Christ preserved by them. It is By a Hebraism this is called “the word of Christ,” which is “the word of patience.” It is so called, (1) because it demands patience. Therefore, he who suffers preserves the word of patience. (2) Because it is a word which alone is suited to excite faith in man and thus, love and further patience. The criterion of truth is if the word which produces love is “the word of patience.” The ‘word of patience,’ however, is the word of Christ. Yet only the doctrine concerning gracious election and justification, with the certainty of hope for the justified is the doctrine of the love of God and thanksgiving, and thus, patience, and thus, the word of Christ.
He promises (1) that “no one shall shut the door which I have opened before him.” Compare this phrase with Colossians 4:3; 1 Corinthians 16:9. And it is implied that this church will be beset on every side, so that there might be an attempt [by the enemy] to shut the door of the word which would have benefited the people.
(2) That “I will give some of the synagogue of Satan, who say they are Jews and are not, that they may come and worship before thy feet and know that I have loved thee. Who could question it when a people, after enduring a long war for spreading the gospel, stand strong against all challenges? Even the mightiest kings, who identify as Jews and claim to be God’s chosen, despite having opposed Him, are compelled to seek peace with them. They surrender their claims and admit that God aided them. This proves that the people hold fast to “the word of the patience of Christ.” But that people must also know that what is said here is addressed to the “Angel of the Church of Philadelphia,” that is, to all professors of the truth, and that this ‘humiliation’ has been done for them. The distinction of glory resides with the Church, not directly with the people, as the Church exists among them and supports their interests. This particular Church is an element of the larger universal body. Accordingly, this honor is granted according to its respective place. When God bestows peace upon the Church in a particular region, He provides sanctuary for others which becomes a source of hope for deliverance.
(3) That He Himself will preserve them from “the trial coming upon the whole inhabited earth.” Whether that trial is of one kind or indeed different, and of which parts and degrees it consists, and at what time it will come, it is not for us to define, except that it is similar to Isaiah 33:18-19: “Your heart will meditate on terror, etc., you will not see a strong and fierce people,” etc. Likewise, Daniel chapters 11:44-45 and 12:1-7. Whoever carefully examines other prophecies and the remaining parts of the Apocalypse corresponding to this period, such as those of the sixth Seal, and those said to be in the seventh Trumpet, and chapter 20:11, and those at the end of chapter 7, may perhaps understand more about this trial. Let only the admonition be observed, which is verse 11, signifying His swift coming, advising “that this angel hold fast what he has, lest anyone take his crown,” that is, lest anyone hinder his coronation and deprive him of the crown, or lest others be crowned instead of him. For a crown will be given, that is, victory and praise and the fruit of joy from the elevation of the kingdom of Christ and the subjection of the nations (see Revelation 7:9-17); but “to him who holds fast what he has.” What he has is truly what he has received as a truth, as a good thing, as praise; not what he “thinks he has,” Luke 8:18, and “does not have,” Matthew 13:12.
Verse 12: To the ‘Conqueror’ He promises (1) that He will make him “a pillar among His people, [i.e., who are the temple of God] so that he shall not go out anymore,” that is, that he who has faith which overcomes the world shall be founded, rooted, fixed, permanent, and persevering in His grace and power within the people of God or the true Church. Compare Proverbs 10:25: “The righteous is an everlasting foundation.” Psalm 15:5: “He who does these things shall never be moved.”
(2) That He will adorn him, as a pillar, “with the name of My God and the name of the city of My God, the new Jerusalem, which comes down from heaven,” that is, He will give him among men a good name, so that they may know that he is founded, established, and confirmed in His people by God the Father, the God of Christ (who by covenant gives to the Son, as a reward of His obedience, His own people) and that he is in the Church of the New Testament, which has communion with the heavenly things on earth according to the salvation accomplished, righteousness, and liberty. “The new Jerusalem is the City of God which descends from heaven,” that is, from heaven it is extended to earth, so that David, the Prophets, the saints of the Old Testament with their Fathers, and those who are on earth and have the same heart, are one city having a certain common consummation in righteousness, liberty, and joy; whose only King is God manifested in Christ, no vicarious king, no priest, no witness and teacher outside Christ. Compare Ephesians 1:10; Galatians 4:26; 2 Corinthians 5:2; Hebrews 12:22-23. The removal of “names of blasphemy” and of human authority and power from the Church is implied.
(3) He will write upon him “His new name.” Compare chapter 19:16. Christ changes His name when He changes from a struggler to a conqueror, and “God begins to be called the God of all the earth.” Compare Zechariah 14:9. This name is inscribed when one is found in truth to call himself a servant of God. Compare the promise which is Isaiah 59:21.
THE SEVENTH EPISTLE
[Cocceius cites verses 14-22.]
The seventh letter is written to the “Angel of the Church of Laodicea.” If we follow the power of the word, it will be understood as speaking to the Church of the time when God will judge among the peoples. About this judgment, see chapter 11:18, 19:2, 20:12. The dictator names himself by three names.
Verse 14: Οἱ ἀμὴν. [‘The Amen.’] Compare Isaiah 65:16. “He who blesses himself in the land shall bless himself in the God of Amen, and he who swears in the land shall swear by the God of Amen.” He is called ὁ ἀμὴν, to whom one responding to an oath says ἀμὴν, that is, “so be it.” However, one replies ‘Amen’ who asks for thanksgiving and glorification in his own and God’s name, and fear of His judgment. For to respond ‘Amen’ is to say, “let it be so.” To Christ swearing an oath we respond, ‘Amen,’ saying, you are worthy of faith, glory, and thanksgiving, and your judgment is to be feared, etc. See Revelation 5:12, 13, 14. Thus, when we bless ourselves, that is, when we say ‘Amen’ to Christ as requesting this glory be given Him, we acknowledge the perfect Savior. When we swear, we confess that we expect Christ the Judge and thus deem Him worthy of fear. In Christ all the promises of God have become Yes and Amen. 2 Corinthians 1:20, that is, worthy of confession and glorification. When what was spoken by the Prophets has come to pass, and the last day approaches, Christ will be even more ὁ Αμήν.
(cont.) “That faithful and true witness.” Faithful, (1) because he did not lie. For “he testified to what he saw and heard.” John 3:32. (2) because He revealed every will of the Father, withholding nothing that we ought to know. For if He had withheld anything, He would not have been a faithful witness but instead have deceived us. Thus, τὸ ἀληθὲς [‘the truth’] is the opposite of “שקר” ‘falsehood’ (which is characteristic of every man, Psalm 116:11) and בגד meaning ‘deceptive.’ Ἀληθινός, [‘true’] because he also fulfills promises at the right times. [In the context] this pertains to the last times. See chapter 10:6-7.
(cont.) Ἡ ἀρχὴ ὁ κίτσεως θεοῦ, “the beginning of the creation of God,” that is, ὁ ἄρχων [‘the Prince or Ruler’]. Compare chapter 11:15, 19:16. Thus, ἀρχή for ἄρχοντι [referring to princes or rulers] is used in Colossians 1:16, 2:10,15, Ephesians 3:10. About Christ Himself, Colossians 1:18. Another meaning is in Proverbs 8:22, “The Lord possessed me” (begotten) “in the beginning of his way.” ἀρχὴν ὁδῶ αὐτῶ. The first progression of the Father is the generation of the Son, which precedes the order of decrees, but not in time because He did not purposefully do anything without the Son. Ephesians 3:11.
Verse 15: The Angel of Laodicea is not attested with great good qualities, but rather, “that he is neither hot nor cold, but lukewarm.” It is noted that around the end times some eminent teachers of the Church will be found who do not have what the Ephesian Angel had, namely, that they “cannot bear the wicked;” and who zealously wish to “retain what they had.” It denies they are cold because they do not openly join the adversary’s assembly. It denies they are hot because they do not “hold fast what they have,” but also confess that they are willing to bear all, except those who cannot bear the wicked. As in 1 Kings 18:21, Israel was wavering and did not know whether to serve Jehovah or Baal: so these are ἀδιάφοροι (indifferent), and do not know to which God or Christ they should believe, and what concerning God or Christ should be taught or not taught, glorified or not, it is all the same to them. Zechariah 14:2 says it will happen that the city will be captured and the women defiled, and half the people will go into exile. The women who are defiled are apostates: the people who go into exile are certain middling ones who are neither at home among their own nor among strangers. They appear to be possibly the example of those mentioned in 2 Peter 2:19-20, who promise liberty to the flesh but entangle themselves in the same errors. I do not know whether those who wished to reconcile religions might also be an example of this lukewarmness. Let those who call themselves ‘Bishops’ and assume greater authority over presbyters consider what account they will render to God and how they conduct themselves and not be found ‘lukewarm.’ For what is said to the Angel of the Church of the last times would rather seem to be said to those who especially call themselves Bishops and who conclude from these very epistles that in each church there must be individual Bishops as they. I say, let them beware lest they be vomited out of the mouth of God. For it is threatened in verse 16 that He will “vomit him out of His mouth,” i.e., reject him. Thus Psalm 16:4 says, “I will not take their name into my mouth, those who exalt themselves over others.” It would be better to be cold. For it would harm less, have less sin, and be more easily converted. See Galatians 3:12, 2 Peter 2:21, John 9:41.
Verse 17: This judgment is justified by the opinion of ‘riches,’ as if he “needs nothing,” although he is “wretched, miserable, poor, blind, naked.” It is serious to conduct oneself thus, if progress is not made, neither in knowledge nor in the renewal of the Spirit. A closer look at the words of this verse will clarify, as they pertain to a kind of doctrine. For example, if someone says, (1) he has sufficient strength for good; (2) he has reached perfection; (3) he does not need the powerful grace for sanctification or has attained perfect righteousness: such a person indeed seems to have said, (1) “I am rich.” (2) “I have become wealthy.” (3) “I need nothing.” The antithesis of truth corresponds in the words of Christ. You are (1) wretched; that is, lacking strength. (2) miserable, i.e., worthy not of praise but of mercy. (3) poor; that is, having nothing that is truly valuable, namely, the gold of Christ. (4) blind; indeed, ignorant of one’s own weakness, impotence and true righteousness, and (5) naked; that is, lacking communion with Christ.
Verse 18: There is an exhortation and incitement to repentance or change for the better; indeed with ‘zeal.’ The manner of repentance is indicated, “that you may buy from Him gold that is refined,” that is, leaving all else behind, seek communion with Christ; and “white garments,” so that the shame of your nakedness may not appear, that is, [the lack of] righteousness; and “anoint your eyes with eye salve so that you may see,” that is, through the Holy Spirit and Scripture, remove the film from the eyes and erroneous prejudices. Συμβολεύω means “I advise, I counsel.” Christ’s command is counsel because it indicates a useful matter. But it is a binding counsel, whose rejection brings punishment. Proverbs 1:25. He adds a motive while commanding to consider how He “reproves and disciplines” His beloved ones, as if He says: ‘you see me rebuke and chastise my own, therefore, do not insult or despise them but rather repent in time, lest you fall into heavier punishments.
After the word spoken “to the Angel of the Church of Laodicea,” the word spoken to all follows, verse 20, by which He testifies He “stands at the door and knocks.” This signifies that He no longer withdraws Himself from the view of men, but now more than before strives and exerts Himself forcefully to enter into the hearts of the public through the universal preaching of the word. He invites all to open their hearts, promising that He “will enter into the one who opens, and will dine with him,” that is, He will fill him with righteousness and joy, and thus will cheer him and show him His joy, as friends delight in each other’s company at a banquet. See John 14:22, 23; Matthew 26:29. He does not attribute to man the ability to open his heart without the grace and effect of the Holy Spirit; but He proposes the good of His communion as a means of regeneration, as the reason for loving Him, as the object of hunger and thirst. “He who opens the door” is he who hears, considers, desires, seeks, loves. To the “one who overcomes,” verse 21, He promises the kingdom. Indeed, every conqueror reigns always with Christ, even when the saints seem to be conquered (chapters 13:7 and 20:4). But here the manner of kingdom is undoubtedly more clearly understood when all peoples are subjected to Christ, serving the Church and confessing that she reigns with Christ.
END
7 Letters to the Churches [Prophetic Exegesis]
Revelation 1-3
Excerpts from “Thoughts on the Apocalypse” (1665)
By Johannes Cocceius, Dutch Reformed Professor of Theology, (d. 1669)
SOURCE
To the Benevolent Reader
Those who read and meditate on the Scriptures cannot fail to encounter prophecies and promises. These create hope: those also warn and show the ways of God, which He holds at all times. In these, the righteous walk, the wicked, that is, those who remain in damnation and corruption through unbelief, stumble. And concerning the prophecies there is a promise that “they who take heed will understand;” just as concerning the wicked (whom “the God of this world blinds”) it is foretold that they “will not understand,” Dan. 12:10. And it seems to me, indeed, if anyone believes the Gospel, denies his own wisdom and sets aside his lusts, he has the key to understand all prophecies. For he knows Christ and the righteousness of God and His kingdom and the goods of the kingdom. When he knows these, he cannot ignore which words, whether literal or metaphorical, are suitable to signify those things. And, as for parables, metaphors, allegories, and riddles, I will explain what I think; I am far otherwise minded than to accuse Scripture of obscurity on account of parables and riddles, as do many others, and to think that unless Elijah be sent again from heaven, they cannot be understood. I confess, I demand ἐλίςασιν and τωροσοχὴν and σύγκρισιν, that is, that the reader should pause, pay attention, and compare what is read with other words of God and with His works. But I deny that God has not dealt kindly with His own, nor taught them with some συγκαλαβάσε [‘gentle concession’] and accommodated Himself to their understanding. If it were not so, He would not rightly make an astonishing accusation regarding those of hard heart who do not understand His words [i.e., Mark 8:17-18]. Just as Christ, when He came in the flesh, accused the Jews of His time [i.e., Luke 19:44]. From the beginning God spoke in riddles. “The seed of the woman shall bruise the head of the Serpent.” For this means the Sanctifier of man having been made flesh from the blood of a woman will take away all power from him who spoke through the serpent and seduced Eve and will bring righteousness. Adam understood this; all who have been given by God eyes enlightened to see and a will to give glory to God understood it. But vain men and wise in their own eyes do not even now understand; rather they prefer that God seem trifling than to give Him glory, even after the very image of the thing, depicted in many ways through prophecies, has appeared and been foretold.
Thus, since God spoke from the beginning and further taught the Israelites through figures, foolish men, deceived by Satan and skillful in his depths, can hardly bear that the faithful should be instructed in their ways through parables. The understanding of which is not obscure to them: unless now, against the opinion of all men, we say that similitudes do not illuminate but rather obscure. And (here, where we speak of the clarity of parables, let us not refrain from similitude) parables are compared to crude paintings which children often draw on walls with charcoal, red ochre, or chalk. They paint dogs, pigs, horses, deer, men, women, soldiers, peasants, kings, houses, ships, gallows, the Sun, the Moon, and I know not what else. Let us imagine a man who has never seen such things and suddenly sees such paintings: if he does not see the [actual] thing portrayed at the same time, he will understand nothing; if at the same time he sees the present thing, he will be ignorant of nothing; just as children distinguish such things without difficulty. Thus, he who has not correct, but perverse thoughts about God, justice, law, judgment, merit, Christ, the kingdom of God, does not understand parables speaking about these; but he who has become a disciple of the kingdom of heaven, even a little child, easily understands them: at least if someone more skilled shows the matter according to the parable. By this means it has come about that the saying: “The seed of the woman shall bruise your head, and you shall bruise his heel” is no longer an enigma even to little ones in Christ but is a clear saying. What prevents the other parables of Scripture from also becoming equally clear and lucid speech through the comparison of the Gospel with the promise and history of preceding prophecies, God enlightening eyes?
But if we are unwilling [to accept this principle], what part of prophecy will we not call useless? And shall we not call evil the teacher who speaks [of prophecy]? Yet he testifies that he [the Lord] speaks as to children, Isaiah 28:10. I, kind Reader, as long as God grants me life, do what I ought. I now share with you my thoughts on the Apocalypse, which all the prophecies of the Old Testament also agree with, which I began as a youth and have not laid aside from my heart even to old age. It will be yours to examine them in the fear of the Lord. I am certain that there is nothing in them that can offend a lover of truth; or even those who love the kingdom which the Apocalypse calls the ‘Beast.’ For if it is obscure or false that this is the kingdom of the Beast in which men say and do certain things because men, whether many or eminent in the world or bearing the name of Bishops or successors in the office of teaching, in the place where once the Apostle, whether Peter or Paul taught, command that these things be said and done, meanwhile not knowing whether God teaches them; if indeed this kingdom is the kingdom of Christ: they will not be angry; but rather will show us the colors of the kingdom of Christ in what they approve, and that the marks of the ‘Beast’ are not in it, so as to lead us back to the way: just as we are not angry that they call us heretics, nor do we kill them because they seem to err to us, but we pity them and try to recall them from ruin through Scriptures and demonstration of truth. If they continue to be angry and accuse the prophecy of obscurity and arrogantly say that we think we understand it even in part: let them know by their own mouth that they condemn themselves, who fear to hear anything besides the word of God (to add to which and from which the Spirit forbids under the gravest penalty) and to name a human name and receive a law not of God as if it were God’s, and above all vindicate faith in Christ conceived from the voices of the Spirit by death.
For this is what this book uniquely teaches; those who do this, and instead of ὑπολαγῇ ὁ ὁμολογίας ἐς τὸ εὐαγγέλιον & Χριστῷ (“being under subjection to confession of the Gospel and Christ”) have and demand πεισμονὴν τὴν οὐκ ἐκ § καλῶνῆς αὐτὸς, “obedience which is not from God calling them,” are not just, are not the LIVING CHURCH OF GOD, that is, the assembly approaching God, not τὴν κλήσιν [ ‘the calling’] or “the saints called into the communion of Christ.” Moreover, if there is anything in these things which conscience approves, whether the same or another said it before us, which perhaps will not be much: God be praised, who does not cease to deem His Church worthy of His gifts. If there is anything [in this work] which does not satisfy, we hope God will give others eyes to see, and charity, so that what is still lacking in us, by remembering those things which God has revealed to them either through Scriptures or through facts at some time, they may be willing to supply. I was writing at Lyon on June 12, 1665. On that day, in the most mournful and dreadful war, the brotherly fleets stood ready in array, so that “the hand of the holy people,” having been sufficiently broken, might no longer be shattered.
JOHANNES COCCEIUS
PREFACE
PROPHECY is, as it were, a history of future things which proceeds only from the Spirit of God and therefore is a notable proof of the divinity of the Scriptures, which contain many prophecies. Indeed, which have interwoven fundamental doctrine and the necessary object of faith with prophecies. For this is contained in the promises of the Old Testament: and promises are part of prophecy. Therefore Peter, 2 Peter 1:19-21, calls the prophetic word (τὸ προφητικόν λόγον) and the prophecy of Scripture (προφητείαν γραφῆς) the most firm principle of faith and praises its usefulness: a clear light rising in hearts like the day; and shows how we should conduct ourselves in searching it. He also testifies in 1 Peter 1:10-12 that the prophets spoke about salvation, and what they spoke was prepared for our use, and that they searched and inquired diligently to know “what time or what manner of time” (that is, how far distant in time and under what circumstances) the Spirit of Christ who was in them was indicating, concerning Christ’s sufferings and the glories to follow. Hence the object of prophecy can easily be known, about which also is Revelation 19:10, “The testimony of Jesus is the spirit of prophecy.” Likewise Acts 3:21-24 speaks of “the times of restitution of all things, which God spoke by the mouth of all His holy prophets from ancient times. For Moses indeed said to the fathers: The Lord your God will raise up for you a prophet like me from among your brethren. You shall hear him according to all that he shall say to you. And every soul who does not hear that prophet shall be utterly destroyed from among the people. And all the prophets from Samuel onward, as many as have spoken, also foretold these days.” In which days there are also included times of refreshment; and the subsequent coming of the Lord. About these things verses 19-20 says, “Therefore repent and be converted, that your sins may be blotted out; that times of refreshing may come from the presence of the Lord, and He may send Jesus Christ, who before was preached to you.” Therefore, encouraged by this incentive, let us establish certain rules which, meditating on prophecy, we always keep before our eyes so that we may engage in that meditation with a good conscience.
I. Meditation on prophecy is always necessary, (1) because it contains the object of faith, which is something ‘unseen’ and something ‘hoped for,’ Hebrews 11:1. (2) Because there is a command of God that we should hear and examine them. (3) Because through them Christ was to be known, since He could not be recognized by blind men, although He was light, except through the word of Moses and the Prophets as the Christ, both by reason of what He did—that in Him there was no sin, and that the works done through Him were works of divine power, not to test Israel but to show the Savior – and by reason of what He said. For it was necessary that He speak as He heard, because “Moses was faithful in all his house as a servant, for a testimony of those things which would be spoken afterward,” Hebrews 3:5; and because nothing was to be added to what he said, nor taken away from it, Deuteronomy 4 and 12. Moses was to become the judge of unbelievers, and specifically his song was to be a witness in their mouth against them, Deuteronomy 31:19. Indeed, by the promised circumcision of the heart it was to be effected that the Israelites, turning to God, would love Him and do those things which were written in the book of the law of Moses, Deuteronomy 30:6; Exodus 34:27. (4) Because Christ condemns the Jews to whom He came as foolish, slothful and “not having the word of God in themselves,” because they did not believe Him whom God sent, nor “approve the signs of the times” and observe them, Matthew 16:3; Luke 12:56. The “signs of the times” are works of God and events by which it is known what of God’s word has been fulfilled and how much remains to be fulfilled, and for what visitation a man must prepare himself. (5) Because this slothfulness was a great fault for the Jews. For through it they did not believe, and even seeing the work of God they did not see it, Isaiah 5:19; 6:9; Habakkuk 1:5; Acts 28:26; and so they were hardened, and “severity trickled down upon them who were foolish and hardened,” Daniel 9:27. But if the Jews, among whom the words of God began to be fulfilled, yet fell into such great wrath through slothfulness, what will become of us if even after sixteen centuries we do not inspect the times more than the Jews, while not knowing how to prove, from prophetic Scriptures, the truth of the Gospel, demonstrating Christ as King, in addition to His kingdom and administration and, ignorant of divine counsel and the time of our visitation, we are in the meantime prudent in our own eyes, doing those things which are not necessary [for pleasing God] and thus fall into judgment in which stubborn fools and the boldly rash are described?
II. Prophecy is either an unveiling (ἀποκάλυψε) or a revelation. Therefore, it is not true that to understand prophecy one must have a prophetic spirit, in the sense that it cannot be understood without a new revelation which occurs without words, just as the prophets received it; nor that prophecy is of private interpretation, 2 Peter 1:20, that is, it must belong to a certain man as a necessary interpreter who received it as the sole prophet, who delivers it without proof (ἀναποδεικως), and whom it is necessary to obey.
III. In the meditation of Prophecy, one must engage soberly; that is, without prejudice or intense desire. For if a man admits his own dung into his heart, and then comes to consult God speaking in Scripture, or to the prophetic word, God “will answer him according to his dung,” that is, such a man cannot avoid abusing the word of God and twisting it according to his own desire. See Ezekiel 14. Hence it is that many having and reading prophecy rush into judgment which is written about themselves, Jews and Papists. For meditation to be prudent, it is necessary not to add or detract anything from what has been written. For God often speaks indefinitely of future things, so that the moments of time, places, persons, other circumstances, and the kinds of things are placed in His power. Sometimes He uses figures and types, or words which are figures and types. It is for the reader to retain that universal application so that nothing may be added to the words of God that was not intended, nor taken away from the sense. And this principle must be observed in those things which are not yet fulfilled. Nevertheless, this does not prevent us from accommodating what is said indefinitely about certain events as examples for us to safely affirm these were, in fact, written about those certain events, if not specifically, at least generally; namely, if the event does not in any way contradict the general prediction. For whoever wishes to deny the fact that prophecy can be safely accommodated to certain events to which the words of prophecy most fittingly apply must necessarily assert that prophecy is useless so that nothing of value can be said about Jesus Christ, nor about Antichrist, nor about the Kingdom of both, nor about the faithful. Finally, such a mindset will result in the words of the Holy Spirit signifying what they do not signify; that is, they will show us, as it were, that which the Holy Spirit did not intend. Hence, it is clear the reader ought to carefully distinguish between those things which have already been fulfilled and those which are yet to be fulfilled; and for this reason, to recognize their time and visitation in prophecies by certain signs.
IV. The interpretation of prophecy should align with the analogy of faith (Romans 12:6), meaning it must be based on God’s revelation about salvation and the covenant, and informed by both Old and New Testament prophecies. This approach ensures thoughtful and consistent judgment without twisting scripture, always respecting the context and discourse of the biblical texts.
V. Since parts of prophecy can relate to various but similar topics, applying them across related subjects shouldn’t be considered disagreement. While not every aspect of prophecy is revealed this way, some understanding is gained—enough to distinguish between groups or families, even if full clarity about God’s judgment or scriptural interpretations isn’t achieved.
VI. But in order to arrive at the history of prophecy, so that we may say how far prophecies have been fulfilled, it is necessary to observe certain signs which can be regarded as “signs of the times”: for example, what is first, second, and third in the Kingdom of Christ, or what first, second, and third events precede the coming of Christ, and with what sign the coming of Christ is connected. Upon identifying these indications, the broader concepts—when considered alongside more specific details that denote particular events—will allow the chronological sequence to be understood with greater clarity. Other prophetic passages link the beginning and end through intermediates, and those that divide time into sections help interpret remaining prophecies. Such a rule we have demonstrated not just once in the last parts of Moses’ writings.
VII. A coherent and integrated interpretation of multiple prophecies is essential to uphold the integrity of the prophetic canon and to provide a more comprehensive account of specific historical periods. For one prophecy supports another, and what one expresses more clearly and in many parts, another says more briefly and almost in summary for easier distinction and firmer memory. Again, what is said briefly in one is said in more detail in another; what is figuratively expressed in one is properly expressed in another, since one has the definition and the other has the explanation; when one has the genus, another has the species, and similarly: such harmony cannot but strengthen faith greatly and calm the mind. It is indeed impossible that from true principles the sense of Scripture should deviate into error in all parts accordingly. But whoever demands more about these things, we ask him to kindly read our Preface to the Twelve Prophets.
VIII. The study of understanding the Apocalypse ought therefore to be recommended to us because through it the prophecies of the Old Testament, which partly speak of matters of the Old and partly of matters of the New Testament, insofar as they pertain to this or that time, are illuminated. Though it uses words and emblems taken from Old Testament prophecy and divides the times of the New Testament into parts, it opens to us access to the prophecies of the Old Testament, so that in them we may seek a most complete explanation of those things which they themselves designate [in the Revelation].
It does not seem necessary for us to repeat what learned men have said about the author of this book and about the authority of the book. If we examine the prophecies of this book and compare them with the Scriptures and with those historic things which have come to pass, I am not mistaken in thinking that we will find these could not have been written without the inspiration of the Holy Spirit, nor that John, who testifies that he saw and heard these things, speaks in vain; and that John, the disciple of Christ whom He loved, was worthy of this revelation. This was both the reason why the spirit of Antichrist did not want this book of John the Apostle to be seen, and the reason why the author and witness of these visions so often emphasizes his own name, testifying that he is the same John known for opposing Antichrist in three epistles.
THE REVELATION OF SAINT JOHN,
THE THEOLOGIAN
CHAPTER 1, VERSE 1: The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
V. 2: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
V. 3: Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
In this is the inscription of the book, teaching the kind of discourse and its immediate cause and the first cause, namely “that God gave to the Son this revelation to show:” that is, that to Christ as the head of the church, because of His merit, for its good, by the grace of the Father and decree, those parts are assigned and granted as a rightful claim to disclose this revelation. Then the end to whom, his servants, that is, the faithful. See Daniel 12:10. “And the wicked do wickedly, and none of the wicked understand; but those who are wise shall understand.” God wished to be known by those who fear Him and do His will, what He would do so that they might walk more surely and steadfastly in His ways. And the object: “which must quickly come to pass.” These things were also indicated in the prophecy of the Old Testament, but because the time was now at hand, He wished those things which were impending to be signified more distinctly and clearly; lest the servants of God be overwhelmed unprepared, and so that all excuse be taken away from those who were about to stand before the judgment of God. The gracious act of Christ and its execution, which the Father gave to Him, is what “He made known,” that is, clearly explained and made knowable to those considering by words and visions what was to come. The instrument is an angel sent to John, and John. He is described as his servant, chosen and purchased to serve Him alone; indeed one who performed that ministry through “the testimony of the word of God” (inasmuch as he explained what God, according to promise, spoke through Christ) and “the testimony of Jesus Christ,” insofar as he demonstrated that Jesus is the Christ, and testified that His precepts are to be kept, but Antichrist is to be avoided, and through “the testimony of those things which he saw.” John acted first in the Gospel; secondly in the epistles; thirdly in the Apocalypse. Here John is called ὁ θεολόγος (the Theologian). Not only, I think, because he spoke the word of God or God spoke through him as He did all Apostles, but because apart from the other Apostles he most clearly and at the very beginning of his Gospel called the only-begotten Son of God Θεὸν ἔλεξε, he called Him God.
Added is an exhortation to read, listen, and observe or retain those things written here, both from the fruit of blessedness and from the nearness of the time. Some things in this prophecy already existed; some were impending, which were to happen without interruption until all were fulfilled. At first, he said: “which must quickly take place.” Yet in those things which he saw are also contained things already existing, as verse 19 says, ἄἐσι κἃ μέλλει γίνεσθαι μετὰ ταῦτα: “which are, and which are about to happen after these.” Properly speaking ἀποκάλυψις revelation pertains to those things not yet done; and this revelation chiefly regarded that; but it showed them connected with their beginnings which already existed so that a doubting reader would not hesitate about whether or when they would be future or what order of events they would be. Moreover, this definition shows that this revelation is not a new revelation of the Gospel yet unrevealed; but a clearer indication of those things which were future at that time which had already begun to run; which was the time of the kingdom of Christ.
V. 4: John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
V. 5: And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
V. 6: And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
This is the subscription of John and the inscription of this book to the seven churches of Asia, with a wish or salutation. Regarding the inscription, we rightly judge that John made those seven churches named in chapters 2 and 3 the depositaries of this book, so that it might be kept through them and brought forth to all Christians.
But, because it appears from the consequences, those seven churches are a figure of the universal church, in distinct times, up to the kingdom which Christ will have in the world, “when the corruptors of the earth are destroyed” (Rev. 11: verses 15, 18); under this name we understand the whole church is signified by this figure. First, this salutation does not pertain only to the seven epistles and those to whom they are written by name, but to those for whom the entire revelation is intended. Arethas: “Through the seven churches also the number seven signified the whole church everywhere throughout life,” etc. Primasius: “That is, all the seven-formed Church.” Whether such things as these letters signify happened in those seven particular Asian Churches, who can say? Accordingly, while it may be asserted that the letters address only matters concerning the seven Churches, it cannot be entirely dismissed—without bias—that their names may also symbolically represent the universal Church at various periods in history, with the differing locations potentially signifying distinct eras. This interpretation is further supported by the observation that the messages conveyed by the Spirit in the epistles align closely with developments within the Christian Church to date. Does Christ walk only among seven Churches? But if Christ is present in all Churches, why are not all Churches of the New Testament called “seven Churches?” Likewise, does Christ hold only seven stars in his hand, which are the Bishops of seven Churches? And at one Church [Ephesus] He wished to be known from this fact that He holds seven stars in His hand; and would He not rather wish it to be known everywhere that He holds the messengers [angels] of all Churches in His hand, and has distinguished all messengers into seven orders? Is the Spirit only the spirit of seven particular Asian Churches or did He want us all to be named among them? For chapter 5:6 tells us: “seven spirits are sent out into all the earth.” Since Christ says to John immediately before dictating these epistles that He would also dictate to him what should happen afterward, by what argument shall we assert that no future things are contained in these three chapters? Finally, how shall a handle not be given to Jews or contemners of prophecy to reject this prophetic writing if we say that the matters of seven epistles include the seven churches of certain places; since what happened to those churches does not appear written in these epistles; but what did not happen appears written in them? To the Church of Thyatira is promised phosphorus (the morning star). Who was the phosphorus risen for the Asian Churches? Is the domination of Saracens and Turks their phosphorus? Who walked with Christ at Sardis clothed in white? What notable preservation is there of the Philadelphians from the temptation of the whole habitable world? But better judgment will be made about such matters in reading and interpreting their epistles. In the salutation is to be noted the naming of persons whom he invokes. These three are: “who is, who was, and who is coming.” In this mode of speech observe its Hebraisms. He uses Greek participles such as ἔχων (having), and declines them with a prefixed article, or makes them certain cases.
Thus verse 5, the nominative ὁ μάρτυς [‘the witness] is joined with the preceding genitive. Likewise, Luke 22:20 τὸ ἐκχυνόμενον [‘is being poured out”] agrees with αἵματί [‘blood’]. Similar cases occur elsewhere. I have no doubt that Eusebius called this figure of speech a σολοικισμός [‘solecism’= a grammatical mistake]. As if it were a fault to speak thus and lacked beauty. And Arethas implies something to correct this solecism.
Verse 6 is also a Hebraism, where καὶ ἐποίησεν ἡμᾶς [‘and has made us’] is said by a very common ellipsis of the relative pronoun. It is clear from the distinction of two persons that this description is to be attributed to the Father. That description signifies what is contained in the force of the name ‘Jehovah.’ That name denotes Him “who is, and who will be what is.” It not only denotes eternity or immutability but rather the manifestation of Himself as the sanctifier of men through grace: which manifestation has three principal times; namely the time of promise, the time of the exhibition of Christ at the beginning of the kingdom, and the time of the consummated kingdom. He is said to be when He manifests Himself to man: “was, is coming.” It should be noted, however, that He always manifests Himself in the same way. Compare Romans 3:30. Since this praise is attributed to the Father, it must be taken as properly belonging to the Father. Just as “the One from whom all things” is properly given to the Father in 1 Corinthians 8:6: “To us there is but one God, the Father, from whom are all things and we in Him.” Namely, all things are from the Father, and also the ‘Son’ is from Him, not by creation but by generation. Thus, also here “who is, who was, and who is coming” denotes the Father, who then manifested Himself by preaching the Gospel of His Son and had previously manifested Himself by the word of promise and deeds suitable to it; and who is coming, that is to say, who was still to manifest Himself in the future, not only on the day of judgment but also in those things described in this book; all of which are forerunners of το παργσίας αὐτό (the parousia itself), or rather pertain to His advent; no differently than dawn pertains to sunrise. The second person in the order whom John observes is the Spirit. The simple reason is that he was about to say more concerning the Son and was to end the salutation with his doxology. And moreover, by John preaching by the Spirit, who “is before the throne of God,” [Rev. 4:5], we are led to know that He has been given to us through Christ. We do not dare, nor is it permitted to say that John sought “grace and peace” for the Churches from ministers.
Nothing hinders the interpretation of chapter 5, verse 6; indeed, it confirms our explanation which has been rightly approved by many. It says, “seven spirits,” although it is one spirit. See 1 Corinthians 12: verses 4, 8, 9, 11. This is a mode of speaking such as when it is said “the spirit of wisdom, discretion, counsel, courageous strength,” etc., and when it is said ‘of the Spirit,’ or ‘a part of the spirit’ God ‘puts upon someone;’ also πνεῦμα τῶν προφητῶν (the spirit of the prophets), 1 Corinthians 14:32. Through the various manifestations of one Spirit in seven Churches the same Spirit is called ‘seven Spirits,’ as if the variation of the gift and operation required a similar variation of the Spirit; or as if each Church had its own Spirit: which in its various demonstrations to those to whom it is given is equally a παράκλητος (comforter); which is noted by its being before the throne of God. Compare Romans 8:26, 27. Therefore, they are called “seven Spirits” not because they are the Spirits of seven particular Churches, but because seven Churches signify the whole Church in seven forms. It is not unlike that which was said about the Spirit, that it “was not” before Christ was glorified, John 7:39; as if the Spirit of God given in the Old Testament was not the same Spirit who was to be poured out on believers. And indeed, “the spirit of bondage and the spirit of adoption of sons” is distinguished.
Because the will of God is to reconcile the world through the sacrifice of the Son, hence economically the Father is considered as Judge, urging the law, and giving to the Son and assigning Him inheritance. The Son, however, as sponsor satisfies and claims inheritance; from which claim comes the gift of sanctification. But to understand that we become one with Christ through sanctification and that this is from Christ’s merit, we are taught that the Spirit of the Father and Son is equally author of this sanctification; and that as it is from the Father, so while we are sanctified through Him, we receive Him as ours, and He remains in us as the seed of regeneration, and He dwells in us so that through Him the Son lives in us as in His members, and so He is the pledge (earnest) of our redemption and inheritance; indeed our cries and groans which He makes in us are as if His own cries and groans, that is, witnesses of His will; which will has the nature of a claim to preserve His domicile which He has occupied in the name of Christ. This meditation places us within the sanctuary as listeners to the divine counsel concerning our good, indeed, a claim on our behalf.
Thirdly He calls Christ and names Him (1) faithful witness. To witness is a prophetic office by which He not only spoke in the name of God as other prophets did but spoke the words of God which no one but God could speak, John 3:34. And which God had promised to speak to comfort Israel in His visitation. He is called faithful because of κυριότητα (lordship), because what He says He can do; then because of χάρις (grace), because what He says He wills and does. (2) He named Him “the firstborn from the dead.” ‘Firstborn’ is simply said because He is the first son of God. “Firstborn of all creation” because He differs first from other sons in that He is begotten, but others are created through Him. Colossians 1:16, 17. “Firstborn from the dead,” because not only was He once “come into the world,” Hebrews 10:5, namely when He was born; but also ‘again’ Hebrews 1:6, namely when He rose from the dead. By this He was shown not only to be firstborn but also acted with the right of firstborn, claiming a kingdom for Himself over princes and those called gods. Hence it is said (3) ὁ ἄρχων τῶν βασιλέων τῆς γῆς, “the ruler of the kings of the earth,” because all kings must be subject to Him or be derived from Him, since He is “heir of the world.” Then (4) from the same reasoning he deduces Him, as constituted heir, who by the intervening purification would occupy all things, having “loved us, and washed us from our sins by His blood” (that is, as priest), “and made us kings and priests to God and His Father.” In this is understood the freedom by which we enjoy the benefit of His blood, so that it is not necessary for us to require another altar where some man might sacrifice a beast for us, as if we were still impure, or that anything should be done for our justification; but we can rightly approach God in Him with the fruits of our lips to glorify Him and ask for all things salutary. When John says He “made us priests,” he refers to that truth. He says we are ‘kings,’ because now we are not subject to any brother as our master and ruler of our inheritance (as the Israelites were subject to kings and elders), but all things are ours and serve us while they serve the head. When John says, “priests to God and His Father,” this is explained by John 20:17.
The salutation closes with a doxology [v. 6]: which is to be referred primarily to Jesus Christ, but because of unity includes the three divine persons. Therefore, it is said not “to them be glory” (plural). Thus, 1 John 5:20 refers to the true One and His Son, because they are one. “This is the true God and eternal life.” These praises are not placed here in vain or rashly. In them is the confession of faith. For we believe, as we are baptized, in the name of the Father, the Son, and the Holy Spirit. Moreover, we believe the Father to be, and that He could neither deny Himself nor fail to manifest His riches and glory after He willed to create man in His image and propagate the human race from one (even a sinner’s) blood. For He could not will in vain to create all the sons of men (Psalm 89:48). Nor could He tolerate sinners unless He willed to forgive sins. Nor could He announce peace and goodness unless He willed to make redemption through His Son. Just as formerly He revealed His name in promise, and afterward in redemption, so it is to be expected that He will manifest Himself to us in kingdom and glory.
Concerning the Holy Spirit we believe that He is always present in the Church and manifests Himself in many ways therein and becomes in a certain way manifold: that through Him the Church and individual believers may approach the throne of God, and John is sent by Him, who sits on the throne, to the Church to notify the Church of what he saw in the presence of God. Concerning the Son we believe that He died and was shown to be the firstborn from the dead, that is, not only the only-begotten but the principal of many brethren, Romans 1:4; 8:29; that He is a witness who does not lie and has faithfully taught us all truth and commanded, without deceit, that we trust in Him; that He was made Lord of all, even the kings of the earth; that He washed us in His blood from our sins, and His righteousness is ours; and through Him we were made priests to God so that we approach Him in faith without fear, asking for all things which pertain to life and godliness; and made kings, free from the servitude of the elements of the world and those called gods or guardians and caretakers, but heirs of the world. This faith teaches us to ask grace and peace from God the Father, Son, and Holy Spirit, that is, all fruits of divine love or all good things which can be desired, asked for, and expected from God who is willing to exercise liberality and demonstrate Himself a Father; so that either wisely in this time or faithfully and gloriously in future times they may be given: especially preservation in grace, the cohesion of the Church, victory over the world, and subjection of all kingdoms of the earth. This pertains to μακαριότης or ‘blessedness’ of those who keep the words of this prophecy [v. 3]. For those who keep them, meditate and remember them and do not receive anything rashly but apply themselves only to God’s ways, they have peace and are preserved and conquer. Out of such faith we must conclude there is the Church which is portrayed in this book as having war with the Dragon and Beast. And by that rule of faith they must be judged as the Beast and Harlot described in the Revelation as sitting therein; whose signature or law deviates from this faith and does not remain in it, nor gives one whit for the things which are quite openly condemned in this prophecy. The doxology shows that the only wish of the Church and its most sincere sentiment is that all glory be given to Christ, all power be yielded to His rule, and all be subjected to Him forever. That this is the mind of the Church is marked by the word ‘Amen.’
Verse 7: “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”
V. 8: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.”
The summary of the entire vision is placed under the salutation, namely first, that it is certain that Christ “will come with clouds, and every eye shall see Him,” even “those who pierced Him.” With clouds alludes to the passage in Daniel chapter 7:13. But it repeats the saying of Christ in Matthew 26:64: “Hereafter you shall see the Son of man seated at the right hand of Power and coming on the clouds of heaven.” He sits at the right hand of Power until He is seen coming on the clouds. Therefore, heaven must take Him up, and He must remain in God (ἀπόκρυφο), Acts 3:21. Colossians 3:3. The expression “you shall see me,” is to be understood by certain signs that He sits at the right hand of Power before He is φανερωθή (manifested). And He will be manifested, and “every eye will see Him,” both the living and the dead. For they will rise again. Then He will be seen differently than He was once seen. “And those who pierced Him.” Note here that John uses a similar expression in his Gospel, chapter 19:37, citing Zechariah 12:10, but with some difference, which is not without reason. There it is ὄψονται εἰς (understand ἐκεῖνον) ὃν ὀξεκένιη(αν), which agrees with the Hebrew וְהִבִיטוּ אֵלַי אֶת אֲשֶׁר קָרִי, that is, “they shall look on me whom they have pierced.” To “look” means faith and conversion. This already began to happen when the Spirit of grace and supplication was poured out. But in the Apocalypse it says, “they will see Him,” which also agrees with the enemies. Secondly, the certainty of Christ’s coming with clouds is manifested even to the sight of the enemies, indeed by evident signs; having noticed these, at each time we can more and more say ἰδοὺ ἔρχεται, “Behold He comes,” as if you would say, ‘we see His coming approaching.’ For all the signs of the time serve to establish the faith of the coming of Christ as Judge, and to excite hope for that. Thus, John also could say at that time, “Behold He comes,” that is, it is clear and certain by signs that He “will come with the clouds of heaven,” because the Spirit had been poured out by Him from heaven and had testified that He sits at the right hand of the Father; and cared for the Gospel of the kingdom to be preached in the world; through which the nations were converted to God; and had overturned the state of the Jews, and thus “judgment separated many peoples,” Isaiah 2:4, that is, justified the faith of the nations coming to God by abolishing the instruments of servitude, and by the destruction and dispersion of a stubborn people who were slanderers and blasphemers of the faith of the nations. Now, therefore, His kingdom coming could be shown because according to the saying of Christ and the Apostles and Prophets by the power of Christ the King, the mother city of servants and enemies had been abolished. The consummation of this coming kingdom will happen when He comes with clouds of heaven to awaken the dead, abolish all dominion, and deliver up the kingdom to the Father. He who began to reign and subdue nations to Himself and scatter a rebellious people will not cease to reign but will subject all things to Himself and the Father. After many such things have been done in the kingdom of Christ, and nations have also failed, it must always be repeated and inculcated, “Behold He comes.” For now, more than ever it is certain that His coming is near. Thirdly, before Christ’s coming on clouds, “there shall be a mourning over Him by all families of the earth.” This, also taken from Zechariah 12:10, partly follows from the outpouring of the Spirit and thus from faith; partly follows from the kingdom so that Christ may use severity against all His enemies, so that those who rejoiced over His disgrace may be forced in turn to mourn and experience the wrath of the Lamb, according to the analogy of the promise made to the Fathers. In this we understand the conversion of the Jews, the entrance of fullness of nations, destruction of Antichrist, preaching of the Gospel throughout the world, subjection of all peoples so that they serve the people of God. Fourthly, all these things befit Christ, and therefore are undoubted. The fitness and appropriateness are signified by Christ’s praises which John recites as if from the mouth of the Lord. But it is clear that by Lord Christ is meant, both from the connection with the preceding verse (for otherwise the sense of this verse would be foreign to that) and because in verse 11 the same Christ is introduced speaking about Himself. Although there are not as many praises there, yet they are such that the others are contained within them. He proposes these by the word ‘Lord,’ as if showing the object of the preaching which must be done and asserted in the world with demonstration of power against adversaries. So that the reason why we are to await His coming in clouds is not only because it will occur, but because He wills it to be preached and believed.
The first praise: I am τὸ Α τὸ Ω (the Alpha and the Omega). I distinguish this from what follows. For it to make complete sense, a general term is joined to a specific one to generally accept a distinct species. Τὸ α [ the first letter of the Greek alphabet, Alpha] in the manner of the Greek proverb I understand as that which is taken first. Certainly, since the Greek adage and common speech signify something highest of some kind by τὸ α, it is necessary either that John purposefully placed a scandal or indeed spoke falsely if Christ is not highest; or that Christ is highest and this is what John meant. Therefore, τὸ ω [the last letter of the Greek alphabet, Omega] analogically signifies ‘the lowest.’ For the Son was humbled more all in this world. Compare Psalm 22:6 and 69 and 88; Ephesians 4:9. He is “Lord of glory and was crucified.” 1 Corinthians 2:8. And, because He was the lowest, who is the highest, it is fitting that He be known as highest. Compare Ephesians 49:7 and 52:13,14 and 15.
The second praise is ἀρχὴ καὶ τέλος, “Beginning and End,” that is, from whom and to whom all things; prince of salvation, whose is glory, whose glory the Father seeks that it be honored in Him.
The third is “who is, who was, and who is to come.” He who before the foundations of the world was sponsor and by His intercession sanctified the woman and her seed, Abraham and his seed, Isaiah 63:9, who existed before He was sent, Isaiah 48:17; indeed spoke not in secret from the beginning, who (as John says in the Gospel and epistle) was in the beginning. “Who is,” or fulfilled the expectation of earlier times concerning Himself, made Prince of salvation consummated through sufferings, and so preached in the world, by His word and Spirit tending His sheep: Who lives and whose coming to judgment and to the manifestation of the sons of God is imminent. It cannot be that “who was and is,” namely as Sponsor and Savior, does not come as Judge, so that He may be glorious in believers. He who has pledged it has the right to demand and assert His inheritance and to cast away those whom He does not know from Himself. Therefore, those to whom He gives liberty are reborn children, Isaiah 53:10, those He sprinkles are purified, Isaiah 52:15, those He claims are given to Him, Psalm 2:8. The King must keep His people and trample down His enemies, Psalm 110:1, and break them as a potter’s vessel, Psalm 2:9. His wrath is due to those who perish because they do not take refuge in Him (Psalm 4:12; Exodus 23:21). Judgment, therefore, belongs to Him, Ezekiel 21:32, because He is the Son of man, John 5:27; Psalm 8:6-7; and Lord, because He is head of the Church; and in Him alone God is known and held, Isaiah 27:5; 1 John 2:23). Therefore, Christ’s resurrection proves that He is judge, Acts 17:31.
The fourth is ὁ παντοκράτωρ, “the Almighty,” who can do all things which the Father has assigned Him to do, and indeed can do independently because He has life in Himself, John 5:26. Strength belongs to Him, Isaiah 45:24; Revelation 5:12; Philippians 3:21, and His hand is the hand of the Father, John 10:28-30.
Verse 9: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.”
V. 10: “I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet,”
11: “Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
He is now brought to the point where he begins to tell the drama of what he saw. Once again, he names himself, so that he might be recognized later and so that he might establish credibility for himself in the present. It is highly unlikely that a book—consistently identifying both its author and intended recipients—would be later accepted as written by someone other than him to whom it was originally entrusted, or by individuals not connected to the named party. Justin Martyr does not hesitate to attribute this book to John, the disciple of Christ, nor does Tertullian, nor Irenaeus. But see whom he himself says he is. First, he calls himself ‘brother.’ The term ‘brother’ denotes a Christian. It is not Christian to lie. To lie in the name of a Christian would be to lie in the name of Christ. But why does he call himself only ‘brother’? Peter, in the first epistle chapter 5 verse 1, when he wished to give instruction to presbyters, calls himself συμπρεσβύτερον ‘fellow elder,’ because in the governance of the Church he did not act otherwise than as a colleague equal and senior, not as lord and prince: which none of the Apostles did. In the same way John, since the entire purpose of the book is that we beware of the kingdom of the Beast and the great Harlot, insisted on calling himself nothing but ‘brother.’ For truly the Church is nothing but an assembly of ‘brothers,’ about which we rightly take what is said in Psalm 133: “How good and pleasant it is for brothers to dwell together in unity,” namely “before the Lord,” as a single teacher, Isaiah 23:17 [sic: 18].
From this passage, the Christian Church is rightly defined as “those who sit before the Lord,” that is, who learn from God alone. According to the promise in Isaiah 54:13: “And all your children shall be taught by the Lord.” He then says he is “a fellow-partaker of their affliction,” showing the noble excellence of faith. Then “in the kingdom of Christ.” He does not call himself prince and lord, but a partner in the kingdom with the brothers. He acknowledges also the brothers as fellow heirs of the kingdom. Those who are in the kingdom of Christ are a βασίλειον ἱεράτευμα, a royal priesthood, which he had already referred to in verse 6. In the law of kingship the first principle is that the king must not endure being a slave; the slave of the supreme king is still a slave. The affliction of the kingdom of Christ and its faithful does not erase it but rather illuminates it, as it does the suffering of Christ. Christ first had to suffer, then to reign. Not only in His body, which he offered to God for us, but also in His members. The passions of which Paul calls ὑστερήματα τπαθημάτων Χριςου, “the relics or remnants of the sufferings of Christ for the Church,” Colossians 1:24. Below in chapter 3 verse 10 he calls the Gospel “the word of the patience of Christ.” And the Apostle makes a rule Romans 8:17: ἴπερ συμπάσχομῳ, ἵνα κὶ συνδοξα θώμο, “if indeed we suffer with him, that we may also be glorified together.” 2 Timothy 2:12: “If we suffer with him, we will also reign with him.” A characteristic sign is what he relates about his exile: ἐγενόμην ἐν Πάτμῳ, which properly reads: “I began to be on the island of Patmos,” that is, I was exiled there. The old history tells us that John the Apostle was banished to that island by Domitian, except that the Syriac version published by Erpenius and Walton says that he was exiled by order of Nero. But the fact that Domitian was also called Nero is taught by Scaliger who cites Eusebius. Therefore, this exile proves John to be a companion of the affliction and patience of Christ. Since it is certain Patmos is where he saw these ὁράμαλα (visions), it must also to be understood how verse 19 says, ἃ εἰσὶν, which are.
“Because of the word of God and the testimony of Jesus.” See chapter 20:4. The summary of the profession of Christians is to believe in one God and His word (which, namely, came to humans through divine revelation and confirmation) and specifically, following the faith in God, to believe that Jesus is the Christ, the only begotten Son of God, and to trust in Him for righteousness and life.
Verse 10: “I was in the Spirit,” or “I came to be in the Spirit,” or “It happens that I was in the Spirit.” To be in the Spirit means to receive the discourse of the Holy Spirit in one’s mind while the senses are idle; unless we say that even the eyes and ears received those voices and forms from the Spirit. Arethas calls it θείαν καλοχὴν [‘a divine call’].
“On the Lord’s Day.” Arethas: “which bears the memorial of Christ’s resurrection.” It is the first of the Sabbaths: which the Lord by rising and manifesting Himself to the disciples made the beginning of the New Covenant, as Athanasius says: whose remembrance returns every week, because the reckoning of time by Sabbaths should not be abolished, so that the memory of the miracles of the forty years of wandering, by which God showed that He rested on the seventh day from His works, would not perish. For he did not call it the Lord’s Day to distinguish one day from another, but rather to show that the day of the Lord’s resurrection was chosen by Christ’s providence to impart this Revelation. Nor is this without reason. For if we remember the resurrection of the Lord, or celebrate and rejoice on that day, or consecrate that day with solemn assemblies and festivals, what is more fitting than for us to meditate on Christ’s kingdom and works, as well as the time of our visitation to meet Him in Spirit, earnestly desiring His coming on clouds? 2 Peter 3:12. Revelation begins with hearing a voice.
John heard behind him a loud voice like a trumpet saying: “I am,” etc. By this voice he was awakened to hear and see. For He who says: “I am,” etc., in a certain way compels one to look back at Him, and commands that He who speaks be contemplated. For what else does He say but this: ‘Hey you, look back, lift up your eyes, I, whose name this is, will present myself to you to be seen, whether in my form, or in a riddle or symbol or shape, will show you that this voice is mine, and who I am.’ John heard the words behind him. Perhaps this signifies that Christ is present with His disciples not only as a leader, but also as a tutor, indeed, as a father who follows the child and observes all his footsteps. Isaiah 30:21. “And your ears shall hear a word behind you, saying: This is the way, walk in it.” Just as He follows John, so Christ follows the Church, so He follows individual believers, like a shepherd following his sheep, and shows them the way, and especially calls them back to himself when they do not know where or in what direction they are going.
Verse 11: “I am the Alpha and the Omega,” that is, the highest and the lowest. For thus it can be distinctly explained when something else more broadly open is joined, as we said in verse 8. I am He, indeed, a stone of stumbling and rejected by men, but chosen and precious before God, 1 Peter 2:4. The head of the Church indeed, but whose glory is hidden before God, and who is set as a sign spoken against, Luke 2:34.
“First and last.” By my right I am the head, because I am first. Thus John the Baptist says in John 1:15, “He who comes after me has precedence over me because he was before me.” He who was in the beginning, John 1:1, who was before all things, and through whom all things exist, Colossians 1:16, who does not change, who lives forever, and is the same with the last, and is conquered by no one, Isaiah 41:4; 44:6; 48:12; He is worthy of that honor to be the Alpha and the highest. As for His being the last, this also means that after this king there is no other king, after this priest no other priest, after this teacher no other teacher, after this Christ no other Christ. See also Psalm 110:4, “You are a priest forever.”
And, “Write;” or “and write,” that is, therefore, write by my command in a little book what you see, so that it may remain until the last day, and so that it may be able to be shared with many. But He who commanded it to be written also wished it to be written and to reach the seven, indeed, all the Churches. And indeed, that book came to the Churches. Nor was it sent forth to test them, but to teach, warn and console in temptations and afflictions; to strengthen hope in the kingdom of Christ: which is the purpose of the whole book. Why then should we doubt that it was given to the Churches by Christ?
“And send it to the Churches,” that is, to the assemblies of brethren who profess my name and have received my calling, through distinct cities. These assemblies are the Church. For each individually has the same rights which are held by the whole brotherhood or multitude of brothers in the world. Just as these are assemblies called to communion among themselves with their King, God and Christ, so also are the assemblies of believers in other individual cities. The praise which is fitting for all is that which is 1 Timothy 3:15: ἐκκλησία θεοῦ ζῶντος, קְהַל אֱלֹהִים חַיִּים, that is, a church, congregation and assembly in whose midst is the living God, to whom all come and by whom all are taught.
“To the seven Churches which are in Asia.” It may be called Asia in the broad sense or in a much narrower sense. Broadly, it is any region of Europe facing the East. Narrowly, it is the region enclosed by the Aegean Sea, the Propontis, and Pontus, up to Greater Armenia. Most narrowly, it is the distinct region from Pontus, Galatia, Cappadocia, and Bithynia. See 1 Peter 1:1; also, from Phrygia and Pamphylia, Acts 2:9,10; 16:6; and Mysia, Acts 16:7. Ptolemy places in it “Ephesus, Smyrna, Pergamum, and Sardis.” Not far from Sardis are “Thyatira, Philadelphia, and Laodicea.” Paul was not permitted to speak the word in Asia when the Spirit was directing that Macedonia should hear the Gospel. Now, on the contrary, the seven Churches of Asia have become the depositaries of this Prophecy. Indeed, the Spirit deemed it fitting to assign the names of their cities to the universal Church at distinct times, as we shall see later.
Distribution of the Book
From the heard (things) he proceeds in verse 12 to the seen. The visions which are presented in the whole book have an order of seven parts.
First, he saw a man walking among seven lampstands, who dictated to him the letters to the seven Churches, chapters 1, 2, and 3.
Second, he saw the throne, the Lamb, the book, and its seven seals opened by the Lamb, chapters 4, 5, 6, 7, and 8 verse 1.
Third, he saw seven Angels who were given trumpets to blow, and as they blew the trumpets great events occurred, chapters 8 verse 2 and following; chapters 9, 10, and 11.
Fourth, he saw an Angel with a measuring reed who measured the temple. This vision is like an episode of the third part, chapter 11 verse 1 up to verse 15.
Fifth, he saw the war of the dragon and the Lamb, also two beasts and the victory of the Lamb over them, chapters 12, 13, and 14. Chapters 15 and 16 are an episode of the seven bowls, and chapter 17 represents the judgment of the harlot by another episode; likewise, chapters 18 and 19.
Sixth, he saw the binding of the Devil and his release for a time, and his projection into the abyss; following this are the judgment of the dead and resurrection of many, chapter 20.
Seventh, he saw the bride, the New Jerusalem, chapters 21 and 22.
Whoever has carefully compared these parts among themselves will clearly see that the same things are dealt with in different ways and narrated as if repeated many times. This is a very certain sign that the Apocalypse is not a single continuous thread throughout the whole book but rather repeated several times. For in the first chapters are not shown those things which belong only to the first times; nor in the last those which belong only to the last times: but these distinct sections include both the beginning and the end; except that the ἐπεισόδια (episodes) present more illustrious parts of prophecy in a new way. Certainly, it is clear that the seventh trumpet in chapter 11:15 sounds the kingdom of God; whereas in chapters 12, 13, and 14 the war with the Dragon and the Beast is finally explained. In the other visions, the same beginning and end is clearly recognized.
In the first vision there is a portrait (προσωπογραφία) of Him who dictated the letters, chapter 1, verses 13-16. Secondly, His words with which He strengthened John, verses 17-18, and prepared him for writing, verses 19-20. Then follow the seven letters, chapters 2 and 3.
[Cocceius then cites verses 12-20.]
In προσωπογραφία (the portrait) it is noted that in the midst of the seven lampstands he saw (of which verse 20 speaks) “one like a son of man.” Perhaps this name is used here, as is usual in the Gospel, to denote Jesus Christ, who is called “son of man,” Psalm 8:5-6. It fits with John 5:27, “He gave him authority to execute judgment, because he is the Son of man.” After the fall, God cannot have a people in the world not subject to man (Hebrews 2:6) because of the force of the law; nor can the world be otherwise judged than through a man, “a child born to reign,” Isaiah 9:5; Isaiah 11:3-4; Psalm 72:1; Ezekiel 21:27, because of the truth of justification which is in him, and the power of his kingdom. For he who is Lord and has the right to claim his inheritance and justifies His own must necessarily be a judge and reject those who do not obey Him, but not deny His own, while punishing His enemies. Therefore, all his enemies are said to be subjected under his feet, Psalm 110:1.
Verse 13: He saw Him “clothed with a robe reaching the feet.” This corresponds to Ezekiel לְבוּשׁ גִדִים [warrior’s robe], which signifies His kingdom. Indeed, He hung naked on the cross, and when He was stripped of His garments, He stripped off the principalities and powers of the former age, over whose power He triumphed on the cross, Colossians 2:14-15. But after He rose from the dead, He made a new heaven and a new earth, and carries all that is in heaven and on earth as His garment and adornment, and appears all glorious, having all things, so that He is wholly possessed by His own, just as a man is almost entirely covered by a robe reaching to the feet.
He saw “a golden girdle around his breasts.” The belt is a sign of authority, Isaiah 22:21. Gold, which is considered most precious among things, is a symbol of divinity. In his divine power He holds His garment, that is, all things which have been given to Him in heaven and on earth. Isaiah 11:5: “Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.” ‘Girded’ somewhere denotes τὴν ἑτοιμασίαν, readiness for action. Thus, Ephesians 6:14: “Stand therefore, having girded your loins with truth.” 1 Peter 1:13: “Gird up the loins of your mind,” having fixed and steadfast thoughts. To Christ, ‘righteousness,’ that is, the right to save the Church and to reign over all, and “his truth,” that is, the truthfulness of His promises and steadfast love, and the covenant made with men, is the ‘belt,’ that is, it makes Him ready and prepared to do those things which belong to His kingdom: such as those things which are subjected; it will be as when wolves dwell with lambs, etc. The belt is “around the breasts” because power is administered and exercised with the love and providence of the heart, and thus the kingdom is promoted.
V. 14: “His head and hairs were” seen “white like wool,” as in Daniel 7:9, which signifies holiness and purity, which is not only in the head but also in the members, as sanctified in the love of truth and the pursuit of piety, having been justified, and to be sanctified fully at last.
“Eyes like a flame of fire.” In Genesis 49:12, Christ is said to have “eyes red with wine.” This signifies His wrath against adversaries.
V. 15: “Feet like unto brass,” that is, those things which appear like glowing bronze and clear or transparent incense. The Scripture is not to be changed to read ‘chalcoclibanus.’ For if it were to be understood as bronze furnace, it would rather be said ‘clibanochalcus.’ Compare what is in Ezekiel נְחֹשֶׁת קְלָל [‘brass vessel’], chapter 1 verse 7. Similar to Revelation 10 verse 1, στύλοι πυρὸς [‘pillars of fire’]. It signifies what is said in Isaiah 27:4. “Though a thistle grows up among the wheat, and a brier grows up among the barley, I will surely gather them together and burn them up.” Christ, by His presence, burns up all that is carnal and consumes all thorns.
He compared the voice in verse 10 to a trumpet in terms of clarity; in verse 15, he compares it to many waters in terms of diffusion. The voice of Christ sounds in the world in such a way that it cannot be suppressed.
V. 16: “In his right hand” he saw “seven stars,” about which verse 20 speaks. From His mouth he saw “coming out a double-edged sword.” Compare Isaiah 11:4 and Hebrews 4:12. This signifies the power of the word upon the conscience.
John saw His “countenance as bright as the sun in its strength,” thus Malachi 4:2 calls it the ‘sun of righteousness,’ and John 1 calls it ‘light.’ Light is a hieroglyph or symbol of truth. For as light is seen, so truth is known. Then, too, it represents holiness. As light has no darkness, so the love of truth does not admit the love of falsehood. Furthermore, it represents joy. As light delights the eyes, so wisdom delights the mind. God, who is the good of man, which nothing can fulfill except Him, is rightly called ‘light;’ finally, the brightness of the sun most fittingly signifies the clarity of truth. All these things apply to Christ: who is “truth, the way, and life,” made by God for us “wisdom and righteousness,” etc. From this prosopography we understand that it is not necessary to have Christ depicted in the face which He shows to men. It is better that we know Him as He is preached to us in the word, as this emblem represents Him.
Verse 17: The words of Christ which served to strengthen John are explained after he indicated that upon seeing Christ he had “fallen at His feet as one dead” and that Christ had laid His “right hand” upon him. Similar things are recounted by Daniel in chapter 10. By this we are taught that a sinful man cannot stand before God unless he is raised by His grace and hand. Exodus 33 says, “No man shall see me and live.” Hence the ancient saints, if God appeared to them, marveled that they lived; and Moses in Exodus 24:11 recounts as a remarkable miracle that God did not stretch out His hand to the chosen Israelites when they saw His glory, but ate and drank with them. Indeed, even then God wished the Israelites to become accustomed to His manifestation, τῇ ιφανείᾳ αὐτῶ τῇ ἐν φιλανθρωπία (the manifestation of Himself in kindness), by which God face to face “eye to eye,” Ezekiel 20:35; Isaiah 52:8, wished to be seen by them.
The confirming words forbid fear, with added reasons: (1) from the divine inseparable life, and therefore, immutable grace, according to which He is the first and the last, verse 17, and the living one. (2) from having died. (3) from a life not to be laid down in the world. (4) from the power to open hell and death.
Verse 18: These are what heal our fear; that, just as He loved us when He offered Himself as a sacrifice of sweet-smelling savor to God, so He loved us from the beginning and will love us unto the end, and has life and insurmountable power above all, indeed even lives as our brother forever, having the same will He had in dying; and by His death He extinguished the power of death and overcame all the power of the Devil, so that neither hell can hold our body, nor the kingdom of Satan retain us, who have been given to Him; nor can even the Church be conquered by the gates of hell and second death, of which chapter 2:11 speaks and elsewhere.
Verse 19: The preparatory words to the writing are partly a command to write; partly a definition of the things to be written, which things are distinguished according to signs and meanings. The signs, “which you have seen,” that is, you have begun to see and will see afterward. This means he will see those things “which are and which will be after this.” Note, the apocalyptic visions not only showed things which were future, which were to take place after the time of the vision, but also those things which already existed. For example, chapter 12 presents the coming of Christ and His ascension into heaven: which had already happened at the time of John’s revelation. So John deduces future things from the historical facts and shows the entire order of the kingdom of Christ: just as when Nebuchadnezzar inquired what would happen afterward, and God wished to show it to him, Daniel 2:29, so he saw an image whose head represented himself, verse 38. At the same time, Christ explains the “mystery of the seven stars and golden candlesticks:” saying “the stars are angels of the churches,” while “the candlesticks are the churches.” The angels are stars, φωτῆρες (bearers of light), because of the word they speak; by which the eyes of the blind are illuminated. ‘Angels’ do not signify merely the individual Bishops of particular churches, but all who have the gift and office of ἀγγέλλειν (to announce) or proclaim the word of God. ‘Churches’ signify the multitude of believers not so much in distinct places as in distinct times. This is known from what is preached in chapters 2 and 3. And truly Christ walks among all churches, not only among the seven Asian ones: and has in His hand all the angels of all churches. Therefore, a better reason suggests that the seven churches of Asia are a figure of all churches. “The church is the golden candlestick.” For they “hold fast the word of life” (says Arethas), which is light, and so they are the light of the world. Matthew 5:14. ‘Golden,’ because ἄμεμπλα (blameless), and ἀκέραιοι (pure) and sincere are the faithful and precious before God. The proof of faith is much more precious than gold. 1 Peter 1:6. Arethas: “gold because of genuine and precious faith in them.”
CHAPTER TWO
THE FIRST EPISTLE
[Cocceius quotes verses 1-7.]
In this chapter are contained four epistles. The first is to the “Angel of the Church of Ephesus” in seven verses. The “Angel of the Church of Ephesus” signifies every teacher of the Church, which can suitably be called ‘Ephesian.’ We cannot pass over here what Paul said to the ‘bishops’ or ‘elders’ of the Ephesian Church in Acts 20:17, 18, 28, especially verses 29 and 30: “For I know this, that after my departure grievous wolves will enter in among you, not sparing the flock. And from among you shall arise men speaking perverse things, to draw away disciples after them.” This signifies that when he had finished his course and reached his goal, the Christian Church would experience difficult times, for grievous wolves would enter in. Undoubtedly, the Apostle did not understand this about only the Ephesian Church. The Ephesian Church, if any other, could represent and be a type of every Church in which the Apostles taught. How diligently and how long Paul labored in that Church is explained in Acts 20:31. But this Epistle has three parts: the subscription, the subject or matter of the epistle, and the conclusion. The subscription is verse 1. The subscriber or author of the Epistle is described by two praises already shown in the vision; namely, “He who holds the seven stars in His right hand and walks in the midst of the seven golden candlesticks,” that is, He who is present at all times for His Church and who oversees it through teachers and rulers, protecting good teachers and rulers, according to what is in Matthew 18:20: “Where two or three are gathered in my name, there am I in the midst of them,” and chapter 28:20: “Behold, I am with you all days even to the end of the world.” If we consider this description and the change of government and doctrine afterward made in the world [by human authority], it opposes human counsel both to limit the Church and to control rulers and teachers by human authority; which is shown to be not necessary at all because these parts belong to Christ Himself, and He alone suffices for this care, so that the Church is made and shines by the word of truth in the world. The Epistle itself contains praise in verses 2 and 3, and reproach in verse 4, and an exhortation to repentance with a persuasive argument from an impending inconvenience or chastisement. It praises works, labor, patience, and avoidance of evils and flight from their communion; and specifically mentions scrutiny of false apostles, which involves fear of sin and love of truth and Christ’s sheep, lest they be corrupted by false doctrine; finally, that he bore all things, did all things, and was not weary. It is clear that this pertains to Christians of the first times, who were disciples of the Apostles or close to them. It is also known that the Apostle Paul had conflicts with false apostles everywhere who changed and interpolated the Gospel of liberty. That the Ephesians, among whom the Apostle taught more frequently and longer, shone before others is probable.
Verse 4: The reproach is about the neglect of the first love. This epistle was dictated after the destruction of Jerusalem, in the time of Domitian, brother of Titus, son of Vespasian. It will therefore not be without reason if we say that this reproach especially corresponded to that time. However, if we say this, it still remains that the neglect of the first love could have had earlier beginnings. Christ in Matthew 20:26-28 gives a rule to the ministers of the Church, according to which they may rightly desire the primacy: namely, if they have served and endured the most, so that they are found not first by power but by usefulness. John in the third epistle complains about Diotrephes φιλοπρωτεύοντι (loving to be first), who did not receive John and the brothers, and hindered those who wanted to receive them and even cast them out of the Church. Paul in Acts 20:28-30 makes a prediction to the Churches that after his departure men speaking perverse things would arise from among them to draw away disciples after themselves. There can be no doubt that this testimony verifies the reproach of most teachers and rulers that they have neglected their former love. For this thing gradually crept in until power was introduced into the Church in place of ministry; whose duty is to build up through love, while that other smites with the fist. The Apostle in 1 Corinthians 4:15 says: “For though you have ten thousand instructors in Christ, yet you do not have many fathers. For I became your father in Christ Jesus through the gospel.” This signifies that it is easy and common to have many ‘instructors in Christ,’ but difficult and rare to have ‘fathers.’ The Apostles were ‘fathers.’ They ‘begot’ the elect ‘in Christ,’ that is, by great labor and faithful preaching and careful instruction they accomplished and attained this, that the elect might become children of God and the image of Christ might be formed in them. Galatians 4:19. But ‘instructors’ do not do or provide this but sit on thrones and pronounce what is to be said and done, what is not to be said or done; they do not rebuke parents but subject them to censures, which causes shame. Those who rightly pronounce these things are ‘instructors in Christ,’ but their zeal and labor as well as their love is less. For love seeks that many be born in Christ and bear the form of Christ to the glory of God. It also commands to do and suffer all things so that this may be obtained. The instructor is content if men obey his pronouncement; moreover, perhaps “he does well for himself,” as Psalm 49:19 says. It is prone, however, among ‘instructors in Christ’ that one trusts in domination and power. What such people are accustomed to do, the Apostle indicates in 2 Corinthians 11:20: “You tolerate if anyone enslaves you, if anyone devours you, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face.”
Verse 5: An exhortation to repentance, besides recalling the former state to remember that those ‘have fallen away’ from their first love—that is, the later ones do not attain the degree of charity and zeal of the former (for to the angel alone is ascribed both the praise of predecessors and the blame of successors; as is usual in Scripture where there is succession and the latter comes into the place of the former, retaining the same name)—it incites to perform the same works. From this we are taught that reformation cannot be made except according to the model of the first conduct of Christians, whose pattern is in the sacred Scriptures: and not every ancient thing should be held as first [and most excellent]; since even the first Church was reproved for failing to do the first works; especially the angels of the first Church. It also adds a threat concerning “the candlestick being moved from its place.” To move the candlestick from its place can signify either the removal of the faithful people from that particular Church or the removal of that Church from the place where it had once been, namely, that faithful ones no longer come from that people; just as faithful ones ceased to come from the Jews to join the Church; or the expulsion of the Church into flight, so that it cannot stand in its former place, but as through a desert on a pathless way seeks a place of habitation, to which Psalm 107:4 speaks, and which is alluded to in Rev. 12:6. Thus are signified here persecutions which most greatly threatened the Bishops of the Christians. Not only can persecutions by Gentiles be understood here, but also those by Arians, who removed and expelled many Churches from their places. Then the domination of the Saracens; indeed, even that of Antichrist himself, which caused the Church, for example the Roman Church, to be no longer in Rome, but those who wished to live piously were driven everywhere until they found a place of habitation in the congregation and peace of the Reformed Church. No one should think it absurd that those things which are said in individual epistles be applied to the whole Christian Church of the same age, and that what is preached in them be extended to later times.
Verse 6: Here is found a certain limitation of the reproach through the testimony of hatred against the works of the Nicolaitans. It implies that the primitive Church (at least somewhere) failed to exercise charity in the discharge of ministry due to contentions over power, but nevertheless did not desist from love of truth and holiness; and that in detesting those things done by the Nicolaitans, it was highly regarded. The mention of the Nicolaitans’ occurs here and in verse 15. The ancients, doubtless on the occasion of this place, handed down what was almost a history of the Nicolaitans through divination. Irenaeus says that they allowed idolaters to eat [sacrifices made to Pagan gods] and to prostitute themselves. This he undoubtedly took from verse 14. Others refer the Nicolaitans to Nicolas, a proselyte of Antioch, Acts 6:5; about whom they say that when accused of jealousy against his very beautiful wife, he wanted to abandon her and prostitute her to all. Therefore, they consider him to have been the author of such profanity. Others say that this Nicolas was and remained a holy man, and even his daughters were holy; and they make another unknown person the author of the sect of the Nicolaitans. It is not to be thought that these things are written so as not to be understood except from such uncertain reports and divinations. We must follow something more certain and evident, and remain within that confine. To be a Nicolaitan is to form a sect which is named for a human name besides the name of Christ. Such is what the Apostle forbids in 1 Corinthians 1:12: “Each one of you says: I am of Paul, I am of Apollos, I am of Cephas, I am of Christ.” It is no wonder that in a vision a riddle is used so that it would be plainly rash to say that at that time there existed a certain Nicolas, author of a certain sect known to the common people, and that his followers were called Nicolaitans. In later centuries, Popes called Bishops who took wives Nicolaitans; as is clear from Sigonius concerning the kingdom of Italy. This is indeed rash, but still, if it is permitted for them to make a name from a fictitious crime by analogy, much more will it be permitted for us by analogy of faith to seek a certain interpretation. First of all, it is certain from Scripture that after the earliest times (at least at that time when the charity of church ministers had suffered an eclipse) there existed men who followed a human name. It is certain, however, that heretics did this; it is more certain that afterwards arose those who wished to be more ‘of Peter’ than ‘of Christ,’ and who made the human name ‘of the successors of Peter’ the principle of faith. Moreover, it is certain that the deeds of such were not good. It is certain that the head of this sect in the riddle can be called Nicolas, or in Hebrew בִלְעָם (Bilaam), as if it is בַּעַל עָם (Baal Am); see verse 14; just as the chief of locusts in Rev. 9:11 is called אֲברון (Abaddon) and ἀπολλύων (Apollyon) enigmatically; and the place of holy war in Rev. 16:16 is called ἀρμαγεδδών (Armageddon). Now Nicolas signifies ὁ νικῶν + λαὸν, meaning “he who conquers the people.” As a conqueror he makes the people his subjects and servants. Therefore, Nicolaitans are those who follow such a Nicolas, i.e., a leader of the people. To “hate their deeds” (to say nothing but what is certain historically) means to hate following human authority, while retaining the principle of faith, and (since the Beast arose from the sea and another from the earth) not to receive its mark nor imitate its deeds in the persecution of the saints.
Verse 7: In the subscription or conclusion there is an exhortation to hear what the Spirit says to the churches, and, as is understood from the promise, to strive, through the promise of the fellowship of the fruit of the tree of life, which is in the paradise of God. “He who has an ear, let him hear.” The commandments of God do not presuppose that man, a sinner, has by himself the strength to obey, but they aim at the fear in man, while not frustrating the grace working within him. No one pays attention except he who has ears pierced and opened by God. He who does not attend to the truth should not think he has “ears to hear,” Deuteronomy 29:4. Therefore he should not trust himself, but rather fear, so that he may know that he has received “ears to hear.” That is to say, no one should think he has “ears to hear” who does not “hear what the Spirit says to the churches.” For the Spirit does not say this only in this place, but in every prophecy. For what prophecy does not speak of the corruption of the Church in government and doctrine, in addition to apostasy and tyranny; also, of the persecution and boasting of the Church? Moreover, what prophecy does not speak of the preservation of the faithful?
“He who overcomes,” that is, who endures until the end, Matthew 24:13, and who does not yield to the Nicolaitans, nor engage in their deeds.
“I will give him to eat of the tree of life.” The tree of life is Christ, the fountain of life, who “is in the paradise of God,” that is, in heaven. In a state of righteousness, the tree of life signified God vivifying or certainly “the living seed of God,” that is, the Son of God. After the fall it distinctly signifies “the mediator, the word of God, in whom is the life of man,” John 1:4.
To “eat” of the tree of life, however, is to have Christ dwelling within oneself as He is the giver of life and righteousness, the supplier of the Spirit, the strengthener, the preserver, and the rejoicer.
THE SECOND EPISTLE
[Cocceius cites verses 8-11.]
The second epistle is to the “Angel of the Church of Smyrna.” The name has an allusion to σμύρνα, which is ‘myrrh,’ Song of Songs 3:6. The Church is said to “go up out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense more than all powders of the merchants.” This verse signifies the patience of the faithful in persecution and martyrdom, which spreads its fragrance widely like the smoke of sacrifices or incense. And this Epistle proclaims such patience. It is, therefore, not unlikely that this Epistle addresses not only the Angel of the Church of one city, but the Angel of the patient Church everywhere. It is not unusual for the Holy Spirit to teach through proper names. What indeed does the name Abraham, Sarah, Isaac, Israel, Immanuel, Magor Missabib, Jesus mean? Do they not require an explanation from their etymology? Similarly, is not the same true of the name Jehovah? Then also John 9:7, τὸ Σιλωάμ is interpreted as ἀπεςαλμύ, implying that Christ wished to signify that when He sent the blind man to Siloam’s pool, that his healing was from the washing prepared by Him who was sent from God. Paul in Galatians 4:25 does not hesitate to observe that the region of Mount Sinai also corresponds to the name A’yap [Hagar] meaning “maidservant.”
Noteworthy here are the subscription, the subject matter of the Epistle, and the conclusion.
The subscription names the speaker from immortal life, death and resurrection to immortal life, verse 8. It appears that Christ proposes to the sufferers His divine power for perseverance, His mediatory pledge, and God’s testament made before the ages, eternal intercession, merit of death, and justification made for Himself and the Church through resurrection, finally life and perpetual intercession of immortal brotherly love.
The epistolary treatment contains testimony and consolation. The testimony concerns “works, affliction, poverty” with respect to this world; but “riches” with respect to the spirit and the kingdom of God. This testimony opposes “their blasphemy who call themselves Jews and are not but are a synagogue of Satan.” This passage also attests that some may bear the name of the people of God who are not—such as “Jew, Israel, Catholic”—indeed that such names may be usurped by men so as to serve the denomination of the enemies of the Church: as “Jew” has already become the name of the apostate and unbelieving. The “blasphemy of the Jews” is that slander by which the Jews of earlier times made Christians odious among the Gentiles. Justin Martyr and Eusebius testify about that slander, whose words have more than once been produced by us in the Dodecapropheton [12 minor Prophets]. The consolation removes fear and exhorts to perseverance even unto death and promises the crown of life. γίνου πιστός, “be faithful”; that is, show yourself faithful, or manifest the sincerity of your faith. By this Epistle the faithful are prepared for the coming contest, and at the same time are incited to hope for deliverance, since the coming contest is announced and the time of affliction is determined. “The Devil,” it says, “will cast some of you into prison, that you may be tried.” This may be understood of the prisons of the magistrates, or of the death of the body. For the tomb is nothing other than the prison of the devil, in which the body is for a time: Psalm 107:10 and following, “They that sat in darkness and in the shadow of death, bound in affliction and iron.” Therefore, to be harassed, oppressed, scattered, sought out for torments, despoiled, shut up in prisons, finally to be killed, are signified by one word. This is attributed to the Devil; for from him comes every attack and assault upon the kingdom of Christ and upon truth and the godly; also, death and the dissolution of the flesh. To him belongs the necessity “to eat dust.” Although the godly rest on their beds from their labors, yet affliction and death are the consequence of sin and so are from the Devil. Hence death is called “the enemy,” 1 Cor. 15:26, although “in death the Spirit is life,” Rom. 8:10, and by death “the body of the sins of the flesh is put off,” Col. 2:11. “The sting of death is sin, and the power of sin is the law,” 1 Cor. 15:56. Christ has conquered death, but it will be abolished in its time, when the waiting for [the advent] of God is fulfilled, and judgment will be executed. “And you will have ten days tribulation.” This contains some enigma. For they may be understood (as the historical event has shown) as ten persecutions; ten Emperors, or the last of Diocletian, which lasted for ten years. Thus, Christians could lift themselves to hope for deliverance, both from the number of persecutions and persecutors (who perhaps are also signified by the “ten horns of the dragon,” Rev. 12:3), and especially by the long duration of the tenth persecution.
The conclusion common to all these Epistles contains an exhortation to ‘heed’ and a special promise for the one who ‘overcomes,’ namely, “not to be hurt by the second death.” Revelation 20:6 speaks similarly. The second death is said either regarding individuals or regarding the world for the most part. The first death of man is that into which we all fell in Adam, and which we have with us from the womb. For we are born “dead in sin.” The second death is a falling away from acknowledged truth, after a person has escaped many defilements of the world and has known the way of righteousness with some joy. This death Judas hints at in verse 12 when he says δὶς ἀποθανόντια, “twice dead trees.” As if a tree were evil and ceased to flourish. The first death of the world is the ancient ignorance, blindness, error, and corruption of the Gentiles. The second death of the world consists in the worship of the Beast and reception of its mark after Christ has been acknowledged, and His word and name received in the external communion of the faithful; by this reception they have lied to Christ. This second death should not be viewed as contrary to the first resurrection; rather, it is considered an addition to the first death. It is distinguished from the first death because there intervenes the appearance of life and illumination and knowledge of the way of righteousness, as well as tasting the virtues of the age which the Apostle calls the future (Hebrews 6:4-5). This conclusion hints that after the completion of ten days of persecution, a dangerous time will come, namely the dominion of the second death. Of which see Revelation 6:8 and 20:14. But the hope of the Church is strengthened by the promise that Christ will preserve the Church and those who have overcome their flesh through the Holy Spirit and their faith (1 John 5:4-5: “Who is he who overcomes the world, but he who believes?”), and thus they will be superior to the Devil; it must not be overlooked that the second death can harm them, 1 John 4: verses 3 and 4.
Others understand the second death as the judgment of Gehenna. And it is known from the Author of the Targum that מוֹתָא תִנְיָנָא means second death in this sense. But since there is a certain other second death, namely apostasy, which was to rage in the world, of which this whole book speaks, and from which it teaches that no one is safe except he who overcomes, that is, who has conquering faith: without doubt, we rightly determine that this promise primarily regards that first death. For we would act rashly if we wanted to exclude that kind of death from the meaning of this word. The preaching of the Gospel is accompanied by the greatest grace that can be given in this world; but also by the greatest wrath against the ungrateful, both Jews and Gentiles. See Romans 1:18. “The wrath of God is revealed from heaven.” Among the effects of that wrath is also the sending forth of a powerful delusion. See 2 Thessalonians 2:9-10. The deceivers of apostasy are designated in the Epistles which follow, in which are mentioned the throne of Satan, holders of the doctrine of the Nicolaitans, imitators of Balaam and Jezebel, who calls herself a prophetess. He who has conquering faith so that he does not come into the judgment of Gehenna also cannot be subjected to that second death, whose instruments are deceivers. And therefore, conquering faith must be sought so that the death which casts into Gehenna, may be avoided.
THE THIRD EPISTLE
[Cocceius cites verses 12-17.]
The Third Epistle is to the “Angel of the Church of Pergamos.” Since it is evident that the Apocalypse often hints and alludes to something through names, as is frequently done in the Old Testament (just as the words Tyre, Egypt, Edom, Assyria have a mystical and more hidden meaning in them), and since there is almost nothing apparent in history that can be referred to the subject of this Epistle we shall not be unreasonable if we seek the subject of this Epistle in an analogous matter that can uphold the truth of all the statements; and indeed, according to the guidance of the Revelations and other prophecies. Otherwise, Pergamos denotes a citadel, and the city by that name was the seat of the kings of Asia. It will not be inappropriate to understand the church of the ruling city, surrounded by great power, and (why not add?) whose people boast of founders who were from Asia and Troy, and thus of Pergamene origin. In the subscription, the dictator of the Epistle is described with a two-edged and sharp sword. Compare verse 16 and Hebrews 4:12. I am He whose word is living and powerful, dividing the thoughts of conscience from the reasoning of lust; revealing all that is in man; and which has swift effects on those who do not obey it. Opposed to this is the word that men speak learned by human wisdom, which is like a leaden dagger, indeed, like chaff. Jeremiah 23:28-29.
In the Epistle there is testimony in verse 13, rebuke in verses 14 and 15, and the exhortation to repentance in verse 16. The testimony is partly general, “I know your works,” partly specific, namely about “holding fast to the name of Christ,” and “not denying His faith.” This is illustrated and amplified by the difficulty that this was done in that city, “where Satan’s throne is,” and “where Satan dwells.” It was at that time, Antipas, a faithful witness of Christ, was slain. It cannot be that Satan’s throne and habitation signify anything other than the domination of the Gentiles and the power of the Devil which he commonly has in the world, especially since in chapter 13, verse 2, it is said, “the dragon gave his throne and power to the beast.” By this act, the Church dwelt “where Satan’s throne was.” For the ‘Beast,’ as we shall see in its place, signifies a multitude under the Christian name as a living being, and ruling in the world. This thought leads us to the “great city,” the Roman Empire, in which Constantine brought all under subjection to the Christian name. Arethas, or Andreas, says that among the Pergamenes a certain Antipas was killed; but it must be greatly feared that he made history out of a prophetic enigma. It is certain that Constantine held the Council of Nicaea in Bithynia, where it was asserted τὸ ὁμούσιον ξ πατρός και ξ (the consubstantiality with the Father). Antipas is derived from ἀντίπατρο. This signifies something like ἰσόπατρον, or ἶσον ζῷ πατρὶ, “equal in life to the father.” Nor could a name be more fitting to signify those who assert ὁμοούσιος, [consubstantiality] whose son says ἴσον τῷ πατρὶ, [‘equal to the Father’], John 5:18. But this martyr, or all proponents of this doctrine, were condemned and slain, while others were harassed and killed by Arians, whose supporters were Constantius and other Emperors of the East. Also, under Julian, successor of Constantius, the Church was endangered. But do not confuse this martyrdom with that kind about which the Epistle to the Angel of Smyrna dealt.
The rebuke is that “there are those holding the doctrine of the Nicolaitans,” whom he says, “hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel.” See Numbers 31, verse 15. About the followers of Balaam, see Jude verse 11 and 2 Peter 2: 15-17. Compare what we said concerning verse 6. It appears that in this Church, or period [of history], not only is the remission from former love noted among the ministers of the Church, but also in many an imitation of those who strive to prefer a human name. Nor can it be denied that, on account of controversies with the Arians, the Roman Papacy began to be held in higher esteem among the Catholics. In the Council of Nicaea, the “ancient custom” (τὰ ἀρχαῖα ἔθη, [‘the old traditions’] as they say) was also confirmed, namely that Churches should be under individual Bishops, Bishops under Metropolitans, and the Metropolitan Prince in the West should be the Roman Pope. Thus, gradually his majesty was elevated until even the Emperors of the East decreed that his rescripts should be held as law. Concerning this progression of the Pope, see our historical excerpts at Hosea 10. Clearly, here we understand the same disciples of Balaam as Peter and Jude describe. Notice here the incidental agreement between the proper noun νικόλαος [Nicholas = ‘victory over the people’] and Balaam [‘devourer of the people’]. For this sounds like בעל עם, [‘lord of the people’], that is, ὁ ἔχων τὸν λαὸν [‘the one who has the people’] or like a bridegroom and head of the people; contrary to that which is in Isaiah 54:5, where in opposition to בְעוּלָה [‘married woman’] or ‘marriage,’ which was in the Old Testament, Isaiah 54:1, it is said concerning the Church of the New Testament, בַּעֲלַיִךְ עֹשַׁיִךְ יְהוָה צְבָאוֹת שְׁמוֹ “Your husband is your Maker: the Lord God of hosts is his name.” Therefore, those who desire to be another man’s, make another עַל הָעָם, [“over the people”] who, indeed, has the people of God as his own people under his power and subjugates them, καλαδουλόι [‘slaves under his authority’].
The exhortation to repentance is derived from the threat that “he will come quickly and will fight against them with the sword of his mouth,” that is, that he will raise up in the Church many who oppose human authority through the word of God. From this it would follow that disputes would arise in the Church, and the Antichristian dominion would be driven to its utmost height causing greater ruin. It is to be understood from the preceding context that at that time the “second death,” i.e., hardening, which would prevail in many after hearing and gladly receiving the Gospel of the kingdom, especially where the Beast and Satan’s throne is, as well as persecution of “martyrs, and stumbling blocks, and idolaters.”
The clause “to him who overcomes” promises hidden manna and a white stone, and on it a new name, which no one knows except the one who receives it, verse 17. The hidden manna is the bread that comes from heaven, John 6. It is called hidden because the world does not know it, and it is kept in heaven to be revealed in its time, Colossians 3:3. Just as the jar of manna was laid up in the inner sanctuary beside the ark, Exodus 16:33; Hebrews 9:4. Κεκρυμμύον is more correctly translated as “hidden” (occultatum) rather than “concealed” (occultum), which is κρυπτόν [‘secret’]. The white stone is justification. The “new name” is the name of the adopted son. No one knows it except the one who receives it: because only the faithful are conspicuous before God, having boldness (παρρησίαν) before God in a good conscience, 1 John 3:21. This statement attests that the Church should not be regarded as visible in the kingdom of the world, where people profess their leaders and swear by their name; but consists of those who “overcome,” i.e., who have faith and have communion with Christ who is in heaven, and wait for Him; and are justified by God in their conscience in secret, neither needing human judgment nor fearing it.
THE FOURTH EPISTLE
[Cocceius cites verses 18-29.]
The Fourth Epistle is inscribed to the “Angel” of the Church which is “Thyatira.” If the meaning of the name is to be considered, we shall think of τὴν θυομθύην κὶ τειρομθύην, that is, “the one who is sacrificed and afflicted.” No more clearly does ‘Bamah’ [‘high place’] confess by its name how vain [the second century Greek critic of Christianity] Celsus is (Ezekiel 20:29), than this Church reveals itself by its own name. In the subscription, the dictator of the epistle is designated by three insignia: (1) “Son of God,” whose inheritance and kingdom are without partner, and priesthood without successor. (2) “Having eyes like a flame of fire,” that is, searching the hearts and reins (verse 23), and not enduring evil before His eyes. (3) “And His feet like fine brass,” that is, like glowing bronze. See chapter 1, verse 15; Daniel 10:6; Ezekiel 1:27 & 8:2; Revelation 10:1. This signifies the judgment following His visitation. Wherever He is and walks, all opposition is burned up.
In the epistolary treatment, there is first testimony, second reproach, third commandment. The testimony again is both general and specific, concerning united love, with respect to ministry in the distribution of good things for the worship of God and the support of the poor; and regarding the faith of those who in great temptations, whereby almost all the world has been seduced, have not allowed the truth to be hidden. Compare Rev 11:9. Also, concerning patience. Finally, again concerning works in general and progress toward better and fuller things, verse 19. Though in great temptation and despite a flood of corruption, the sincerity of the faithful is more abundantly known and exercised toward more abundant fruit.
Verse 20: It is reproved that “she allows the woman Jezebel, who calls herself a prophetess, to teach and lead the servants of Christ astray, to commit fornication and to eat food sacrificed to idols.” The angel of Ephesus could not endure evildoers; here he endures Jezebel teaching. Who would doubt that the name Jezebel here is enigmatic and signifies something analogous, namely that harlot described elsewhere in the Apocalypse? And likewise, the other names are also enigmatic? It appears there is a progression from the diminution of the first ‘love’ to the works of the Nicolaitans, and further to the introduction of “the harlot who calls herself a prophetess,” so that she teaches with permission, and “the servants of Christ err, commit fornication, and eat food sacrificed to idols.” The woman Jezebel signifies, in part, a false prophet of whom chapter 13 speaks; that is, the system of false prophets, partly all under the head Antichrist. She is called a woman because she exposes herself to men’s lusts and has relation to others as an adulteress, about whom verse 22 also speaks. Jezebel is named by analogy with Ahab’s wife, who was a profane Gentile, devoted to idols, persecutor of prophets, and counselor of Ahab’s wickedness, who even tried to bewitch Jehu with bodily paint and ensnare him. Moreover, by this name an occasion is given to consider others with whom Jezebel and the false prophet have in common; but here those are designated by the predicate who should be considered as Jezebel, namely, “those who say they are prophets,” that is, who claim infallibility and judgment for themselves, who all must follow; and who “teach to commit fornication and to eat food sacrificed to idols,” as in verse 14. “To commit fornication” means to have another god, another Christ, another word, another foundation. “To eat food sacrificed to idols” means to come to the same table with idolaters and share in their deeds. The matter itself shows that among idols images must be referred to, as those venerated; about which in chapter 9:20.
Here we discern the confusion of the faithful with those who worship the Beast, [the prophecy of] the seat of the Antichrist in the temple of God and of the Church being led within the gates of hell. For when the Angel of the Church allows the harlot to teach, and thus causes the servants of Christ to err, so that they do not recognize Jezebel: then the harlot sits in the Church. So those who hold Christ and His word and the foundation laid in Him (although they err in many things, yet are ready to yield to demonstrated truth) are mixed with those who are ignorant of the true foundation, holding errors as foundation, and receiving the doctrine of man instead of the words of Christ, as if they are prophets sent by God to say what has not been said before, and which has not come through the indubitable word of God. In the New Testament there are Prophets who demonstrate the kingdom of Christ by prophecy; and those who prophesy recount those deeds which have been foretold by God confirming the fulfillment of the prophecy by demonstration. But in the New Testament there are no Prophets who say something unheard of. Moses was a Prophet to deliver the law and establish the Aaronic priesthood. Samuel and other Prophets gradually foretold more openly about the days of Christ, always saying something about Christ which could hardly be conceived beforehand. Christ came as a Prophet, who would say that salvation was wrought by Himself: a word not heard before. But in Christ is fullness, God placed His law in the midst, so no one teaches any longer as a Prophet saying something necessary for righteousness and salvation which is not demonstrated from the already written word of God. Therefore, to call oneself a Prophet is to subject oneself to the word of God and its meaning, to take upon oneself the authority to speak without demonstration, and to command doctrine placed on faith outside Scripture.
The precept is verse 25: “What you have, hold fast.” The subject of this precept is verse 24. In the other verses there are persuasive arguments: namely from judgment, verses 21, 22, 23; likewise, from mercy, verse 24; finally, from His coming, verse 25.
The judgment concerns “Jezebel and her followers, and her children.” Concerning Jezebel, ‘impenitence’ is attested in a twofold trial, namely the time given to repent, verse 21, and the imposed weakness, “that she should lie in bed,” verse 22. It is easy to adapt this to the extended duration which God granted the False Prophet [i.e., the Pope] and to the infirmity of the same, into which he often seemed to be cast. However, it seems to me that something singular is signified by this, “that she was cast into bed.” Namely, the faithful should not have expected that the Antichrist would be immediately abolished; just as the Apostle in 2 Thessalonians 2:8 distinguishes three things in the judgment of the Antichrist, ἀποκάλυψιν, ἀνάλωσιν, κατάργησιν, “revelation, consumption, abolition;” and in chapter 18:7-8 it is shown that with the judgment imminent, the harlot still glories that she “sits as queen and will not be a widow.” Therefore, when the Antichrist is revealed, when that faithful one has fallen from heaven to earth chapter 9:1, when Tyre began to be despised and given over to oblivion, Isaiah 23:14, then we rightly say that Jezebel was cast into bed.
According to the judgment which it predicts and which it commands the faithful to await, it pertains to “Jezebel and her adulterers,” who can be none other than those in regard to whom the great harlot says, “I will never be a widow;” namely, “the kings and princes of the earth who give their power to the beast,” chapter 17:2 and 18:9, Isaiah 23:16. Due to their power, the harlot is especially formidable, chapter 17:13, 17. Therefore, for the confirmation of the faithful, He makes them know that these are not to be feared; indeed, the association with them is more to be feared than their attacks. For He announces, “I will cast them with the harlot into great tribulation unless they repent.” What is said here generally is more fully explained in what follows. For chapter 3:10 speaks of “the coming trial upon all who dwell upon the earth.” Chapter 6:12 on to the end deals with the shaking of heaven and earth. Chapter 17:14 again mentions “great distress.” Chapter 16 enumerates the plagues of the beast; and chapters 17 and 18 [describe] the judgment of the harlot; and chapter 19:18 invites birds to eat the flesh of kings. Chapter 20:9 says fire came down from heaven upon Gog and Magog. It is worthwhile here to remember all things that have happened since the beginning of the Reformation, and into which distress God has recently cast the persecutors and the Roman Clergy.
The third degree of this judgment is: “I will kill her children with death.” Compare again chapter 18:7, “I will see no mourning,” namely, as if “her children were killed;” likewise Isaiah 14:21, “Prepare slaughter for his children because of the wickedness of their fathers; they shall not rise nor inherit the earth, nor fill the world with cities.” With this killing we can compare what is said in chapter 11:18 about “those who destroy the earth being themselves destroyed,” and chapter 19:20-21 about “the Beast being thrown into the lake of fire, and the rest killed by the sword.”
The consequence of this judgment, which is the glorification of the name of Christ in the Church, while He is recognized as the one “who searches hearts and reins,” has the force of an argument to confirm hope in this judgment, because it pertains to the glory of Christ that He be recognized as the head of the Church and inspector of hearts.
Another reason, urging to “hold fast what you have,” is derived from ἀνταποδόσω [‘I will repay’]: “I will give to each one according to his works,” which must be understood concerning the heavenly reward and the fruit of faith and steadfastness in this world, which is in the expansion of the kingdom of Christ.
Meanwhile, He promises to use mercy against them, “and will lay no other burden upon you,” namely, except for the conflict with the Antichrist, He would impose no other burden upon them; and He would preserve them from trial and great distress.
He promises this with a direct address to some, and “the rest who are in Thyatira, who do not have this doctrine,” and who do not approve “the depths of Satan, as they say.” The direct address denotes the faithful already tested and called to the contest; the rest, whom he joins with them, are of two kinds: some “who do not hold that doctrine,” i.e., do not believe the false teachers; while others who seem to believe but do not know “the depths of Satan,” i.e., do not understand their connection, as others in scholastic depths, of which they boast (for which the Lord mockingly calls “the depths of Satan”), are more experienced, and who regard the others as simple sheep.
Some manuscripts do not have this, nor the Syriac or Arabic versions. If we follow this, λοιπὸι ‘the rest’ will be τὸ καταλάλειμμα, “the remnant according to the election of grace.” Compare Romans 9:27, 11:5. Unless, indeed, while saying those do not know the depths of Satan, as they say, he means those who boast of those depths, confessing with their own mouth that they are “the depths of Satan.” For while they say they have a word which has not come to all; such that it cannot be judged by the faithful: what else do they say but that they have not received it from God? This is evidence that we can well hope for many simpler ones who err, thinking Jezebel speaks truly, not understanding that her boasting and words never agree with those things which must be believed. However, their negligence and sloth cannot be excused.
Verse 25: When He says In the precept: “hold fast what you have,” it is to be noted (1) that this precept agrees with that of the Apostle in 2 Timothy 3:14, “But you remain in what you have learned and of which you have been assured by faith.” We do not have what we have not received, what we have not learned, what has not been demonstrated, what we have not been taught, whose Teacher is not God. Whoever believes what has not been taught by God, however much he holds it, has nothing; even that which he has seems to have. Nay, whoever admits other doctrines does not even hold the head, Colossians 2:19; nor does he have the word of God remaining in him, John 5:38; nor does he hold the foundation because he holds another principle or word or head or foundation. (2) It is presupposed here that among the communion of Jezebel, that is, the Antichrist not yet revealed, there were those who held the foundation. And certainly, if the words of the foundation had not been retained and the doctrine of the foundation had not been heard, the Antichrist would not have come into the Church of God and sat therein. (3) The danger is implied for those who indeed were ignorant of “the depths of Satan” and did not hold “the doctrine of the Nicolaitans;” lest perhaps they too were unstable and admitted another doctrine. It is known in how many ways the sincerity of the Gospel has been tested, through Anabaptists, Samosatians, Interimists, Adiaphorists, and especially concerning sacramental controversies. Therefore, this precept commends the study for preserving the purity of the Gospel. Not all things heard at that time when Jezebel taught without hindrance are to be rejected. For there was also the Angel of that Church, there was faith, there was the word of truth. When He adds, “until I come,” He means not only the coming to the final judgment, but also the coming to deliverance; about which is found in the previous and following [chapters].
For the clause of verses 26, 27, 28, to the “one who overcomes,” i.e., who holds fast the truth, and “who keeps Christ’s works until the end,” that is, love and patience, He promises “authority over the nations, to shepherd them with an iron rod, as the vessels of a potter are broken;” there τὸ ποιμανῖν (to shepherd) is to be taken as συντρίβω (to crush), so that the Greek word is not so much regarded as that which is in the source Psalm 2:9. This promise is confirmed by the kingdom which He received from the Father. We share with Christ in the kingdom, and through faith in His word we do what He does. John 14:12-14. These are true miracles which demonstrate the Church, and this is miraculous saving, believing to do what God has promised.
There is also another promise, “I will give him the morning star.” This can be understood as the inner light of true wisdom and joy of the Holy Spirit (see 2 Peter 1:19), but no less must it be understood of the beginnings of deliverance through the leading out of the Church from Babylon, and its illumination through the word of truth and refutation of falsehood, its various manifold gifts, and finally, its defense against the rages of the world.
The exhortation to attention is verse 29, as in the preceding [chapters].
CHAPTER THREE
THE FIFTH EPISTLE
[Cocceius cites verses 1-6.]
The fifth epistle is to the “Angel of Sardis,” that is, to the doctors of the church, which can be called ‘Sardinian’ because of a certain analogy and reason. That was the metropolis of the Lydians, the royal city of Croesus. Perhaps it also alludes to ‘princeps,’ [‘chief’] or ‘amussis’ [‘ruler’] or שרד ‘survivor,’ or ‘one who has survived.’ At that time there was something in the Sardinian church corresponding to the words of the epistle, on account of which this particular church was assigned to the prophetic enigma. The dictator of the epistle calls Himself “having the seven spirits of God and the seven stars.” He wishes to be known as the head of the church, the supplier of the Holy Spirit, and the giver of ministers of the Church.
The testimony is very brief, “I know your works, that you have a name that you are alive.” This is not praise, but conviction of guilt. There are works appropriate to one who has the name that he lives, that is, one who repents from errors and sins, partakes of the first resurrection, is a defender of the truth, and is considered and named as having departed from the kingdom of the Beast. ‘To live’ is said of one who believes in Christ and who loves and fears God. Indeed, this is the work worthy of man, proper and just, in which there is the likeness of God, a good conscience, and living hope. On the other hand, “he is dead,” who does not know the truth and does not love it; nor therefore enjoys the sweetness of a good conscience. Of such Isaiah 26:14 says, “The dead do not live again.” He has the “name of the living,” who seems to live because of certain works which ‘living’ people do, or because of certain works left by the dead and their fellowship. They are those who give the name of Christ to their name, as if they are in the register of those who wish to keep His commandments, which they write as if with their own hands. As Isaiah chapter 44 verse 5 foretells, “many will call themselves by the name of Jacob, saying ‘I am the Lord’s,’ and many will subscribe with their hand to the Lord, and surname themselves by the name of the God of Israel.”
The rebuke is, “you are dead,” that is, you lack faith and love; thus, one who has risen may appear to do certain works as if resurrected, yet he is dead. Many have been received [into fellowship] from the company of Jezebel, not out of love for the truth, but out of shame for convicted falsehood. Although they can say and write many things, showing zeal for the truth, yet the love of the truth was not in them. The phrase agrees with Rev. 20:5, “The rest of the dead did not live again.”
That very phrase, “to have a name that you live,” when said of the Angel of a certain church, signifies the state of that church, without which state the name of the resurrected One could not be borne, namely the state of separation from the company of Jezebel or the great harlot.
The admonition is to watch and strengthen the remaining dying things, “Remember therefore from whence you have fallen, and repent” etc. These correspond to chapter 2, verse 25. For it is clearly said that many teachers of the church opposing Jezebel’s doctrine did not hold firmly to what they had received and heard but added new inventions, such as the new dogma of ubiquity [i.e., Lutheran] which disturbed the Church. There are others of this kind, Synergists, [i.e., Pelagians and Arminians] and new opinions about justification; but here we ought to be content with the general interpretation which we have given.
He threatens, “if you do not watch, I will come upon you as a thief unexpectedly,” that is, as a temptation and affliction which will come unexpectedly and find you unprepared. See also, chapter 16:15.
Meanwhile, verse 4 testifies, “You have a few names in Sardis who have not defiled their garments,” namely, through the hatred of the brethren’s new doctrines and scandal given to the dying [i.e., Lutheran last rites called Commendation of the Dying]. To them He promises “they will walk with me in white,” that is, on their account He will grant peace to the Church for the justification of their cause. Compare Rev. 6:11. That peace was indeed first given in Germany, then also in other parts, and it was given to all who had the name of the living; but not all walked in white, except those who walked with Christ. For the cause of Christ was justified; therefore, not all are justified before the world by this gift of peace, except those who remained in the doctrine of Christ. “Because they are worthy,” that is, because I [Christ] am worthy and it behooves Me to bear witness to them, as it is mine to give this benefit. It is pleasing to Me [Christ] to give them white robes. “So excellent is the inheritance of a son,” Psalm 16:6. We have treated this dignity in the Summary on the Covenant § 210. Otherwise, it implies that the Angel of Sardis is unworthy.
The clause of verse 5 promises “to the one who overcomes white garments.” Compare Hosea 6:3 and Isaiah 58:8. Likewise, it promises “not to blot out his name from the Book of Life, but I will confess it before the Father and His angels.” It implies that some must be blotted out, so that after they have written themselves among the living or have been held so by others, “they shall not be written among the righteous,” Psalm 69:28, indeed “they lose the name of the living;” but nevertheless, “those who overcome,” that is, truly revive, are not blotted out. Those who profess that his name is among the living are contained in the Book of Life, inscribed there by their own hand, [so to speak], Isaiah 44:5. Those who have a name that they live and yet are dead when they fail in acknowledged truth they themselves blot out their name written in the Book of the Living, as does Christ. The names of the faithful are not blotted out because they are written by God as the Author, who from eternity had written them as heirs in God’s covenant. Verse 6 is an exhortation, as above.
This letter is important for both those who have “escaped from those who live in error,” as Peter says in 2 Peter 2:18, and those who still follow false prophets, like Jezebel, who represents all false prophets, male and female. Many people call themselves ‘prophets,’ but they do not speak the true word of God……… Those who have “escaped from those who live in error” should not be proud or feel they have fully gained life in Christ. Life is not just about criticizing or mocking the wrongdoers and avoiding them. Certainly, just as in the earliest times of the Church those were not true Christians who left the Jews or the idolatries of the Gentiles and called on Jesus Christ as they saw fit. This is also what the false apostles did. The Devil knows how to sound the trumpet of righteousness to many and in wonderful ways to deceive men. Isaiah chapter 35, speaking of the kingdom of Christ, as is sufficiently clear, saying in verse 8: “And there shall be a highway and a way, which shall be called the Holy Way; the unclean shall not pass over it: but it shall be for those: the wayfaring men, though fools, shall not err therein.” These words signify not only “those walking in the way,” but also certain ‘fools’ who will recognize “the way of holiness,” so that they do not stray and turn back to erring. Just as Peter in 2 Peter 2:21 hints at certain ones who “have escaped those living in error and the pollutions of the world, and have somewhat known the way of righteousness,” yet afterwards “depart from the holy commandment delivered to them.” Which is characteristic of fools, light-minded and rootless. Isaiah chapters 58 and 59 clearly rebuke those who seemed as if they were a people of God ready to hear His word. Christ in Matthew 24:12 foretells that “because of the increase of lawlessness,” that is, defection and falling away from God’s law, “the love of many will grow cold.” For from corruption of doctrine many evils usually arise unchecked: evil suspicions, slanders, quarrels, eagerness for gathering disciples, zeal, whisperings, and similar things even among those who wish to seem to correct what is depraved. For not all do this with equal sincerity and faith. Which should not be seen as strange: since the Gospel itself was not preached purely, sincerely, and chastely by all at first. Paul’s epistle to the Philippians attests to this. Since these things are so, and among those who have equally abandoned Jezebel or those who are wandering in error, such evils have abounded, and therefore it cannot be denied that this letter pertains to their teachers; we shall not think that we are marking this or that person who seems to have fallen under the censure of this letter; but rather to do that to which we are stirred by this letter, that which is praised in it.
They are praised, “who have not defiled their garments.” The faithful have put on Christ. Therefore, the garment of the faithful is Christ. They are contained by Christ and reckoned in Him; but also, they are known in Him. For no one is known as a Christian in himself, but only insofar as he is called a brother of the faithful by the word of Christ and has the image of Christ. Christ is known before the one claiming Christ is known. Therefore, he defiles his garments who, having been baptized into Christ and seeming to have put on Christ, says and does things unbefitting a Christian and which excludes faith. Not every ignorance, not every error defiles the garment (for Christ Himself testifies He knows the infirmities and imperfections of His own and commands them to confess their sins and defects), but ignorance of Christ, error which cannot be joined with the knowledge of Christ, ἀγνωσία θες [‘ignorance of God’] and placing another foundation [are inexcusable for those claiming to be Christians]. Wherefore, those are to be considered as “not defiling their garments,” who, by their confession and life show they know and love Christ, and do not have Christ testifying in His own word against them as not His own; even if perhaps they have Him reproving, admonishing or chastising them. “They are those who ‘hold fast the word of God and the testimony of Jesus,'” and neither admit another teacher nor another word nor another foundation and demonstrate the pursuit of a good conscience. But we are stirred up to ‘watch,’ that is, to pay attention to ourselves and other men, Acts 20:28,31, that is, to consider ourselves whether we truly ‘live’ in Christ; in addition to what danger they are placed in, both those who wander in error and those who do not understand the depths of Satan; who eat idolatrous food and commit fornication, who seem to have withdrawn, wandering in error and dying; lest we be compelled to answer for their blood; indeed, so that we may strengthen and save them.
SOLA SCRIPTURA
To obtain both, it will be necessary “to hold fast what we have received and heard.” Not what we ‘received’ from men which we did not ‘hear’ from the word of God, but what we both received and heard from only that which Scripture teaches. Let us not overthrow, by our doctrines, what the Church has come to [declare divine truth]. For example: “We have received and heard,” who God is, who Christ is, what the name of God is, what obedience to Christ and His sacrifice is, what righteousness of God is, what a covenant is, what God’s love in Christ is, what the cause of sanctification and justification is, what the nature of true faith is, what the matrix of charity is, what good works are, what their perfection is, what the necessity of a zeal for good works is, what the certainty of faith is, what hope and its confirmation are, etc.
HERESIES PREVALENT EVEN TODAY
These must not be overthrown or denied because by so doing they say God is not Father, Son, and Holy Spirit; there is not this righteousness of God so that He cannot have communion with a sinner; that God’s law is not immutable; that Christ is not Redeemer by true satisfaction; that there is no testament by which God gave the Son inheritance; that there is no promise of seed given to Abraham, or that God did not give the promised seed to Abraham; that Christ did not redeem the Church with His blood; that we do not need the power of God raising us from the death of sin; that faith is not a gift of God; that a man believing can glory that by his own strength which he has in common with all who are dead in the flesh he has vivified himself; that a man is justified before God by his works; that Christ’s righteousness is not imputed to members of Christ; that those who believe are not preserved so as not to fall away; therefore there is no hope of eternal life which does not deceive.
THE HERESY OF TRANSUBSTANTIATION
Also “we have received and heard,” that Christ is in heaven and not on earth with His body, but will come at His time “with the clouds of heaven;” that we are in Christ through His Spirit who is the Spirit of faith, and in Him we are righteous. [However, one must beware what he “holds fast.”] For example, there are those who “hold fast” the belief that Christ’s literal body enters their belly through their mouths; and whoever does not believe this is not to be considered faithful, although he may hunger and thirst for righteousness and flee to Christ and glory in Him as his righteousness. Let these be enough as examples [of what ‘holding fast’ does not mean].
TRUE PREACHERS DESCRIBED
Certainly, “he who holds fast what he has received and heard, holds the word of God and the testimony of Jesus,” and consequently “prophesies according to the analogy of faith,” that is, he dares to teach nothing that does not build upon the foundation, as well as teaching those things which can be built upon the foundation; he diligently meditates on and seeks truth in the word of God alone, so that no damage is suffered in any part, nor taught less than God teaches in Scripture; and those things in which he progresses he faithfully communicates with those who love God and truth, and as much as possible “strengthens those who are about to die,” lest he become guilty of their blood.
WEAK BRETHREN DESCRIBED
Now, the “dying” and those who need “strengthening” are those who, having heard the word of God and the testimony of Jesus and have been convicted of its truth, yet are nevertheless weak (ἀτήρικοι), living among the erring, and they can be driven by the Devil to receive the law of the Beast and be hardened in its embrace; but if they escape from it, they can be driven to return to it or fall into other harmful errors. The destruction of these weal brethren makes those who do not “strengthen” them guilty, that is, who do not explain and demonstrate to them the foundation and covenant of God, and all truth, so that by its knowledge they may escape as wise and prudent; but instead, they offend them with doctrines and speeches or modes of speaking deprived of the authority of the divine word, with disputes and quarrels and human conjectural reasonings and useless questions, immodest and undisciplined; or even do not lead to the love of God in Christ, speaking only those things which both Jews and Gentiles and those who wander in error can speak.
Regarding the attached warning, “I come upon you as a thief:” this undoubtedly signifies, (1) that he who does not watch also does not attend either to the word of God or to the works of God, so that he may know what God has done, what is impending and what is to be expected in the future, to which knowledge it is necessary to prepare himself. This is [false] security and foolish negligence. Whoever is held by this [error] must necessarily meet every temptation unprepared and beyond one’s expectation; just as a thief comes upon the master of the house while he is sleeping, and his clothes are taken away from him naked. See Rev. 16:15. (2) That the temptation was to come after the deliverance from the conflict with Jezebel, not only because it befits the wisdom of God to exercise faith, and it is useful for the faithful to receive δοκιμὸν trial, and “to enjoy the peaceful fruit of righteousness;” but also on account of “the angel who does not watch and has a name that he lives, although he is dead.” (3) The effect of that temptation was to be that “the names of the dead be blotted out from the Book of Life,” i.e., that many would return from acknowledged truth to former errors, and would not wish to be counted among those not erring (who ‘live’), seeking even greater hardness of their former ignorance, offended by the light of truth. They who do not live are also blotted out of the the Book of Life when they repel those who do not defile their garments, allying themselves with the words of error. For then they cause themselves to be unable to be named as living, i.e., deserters and haters of errors and not brothers of lovers of truth and those loving truth.
THE SIXTH EPISTLE
[Cocceius cites verses 7-13.]
The sixth epistle is written to the Angel of the Church of Philadelphia. In the enigma of the word is contained the character of the true Church, which is φιλαδελφία, “love of brothers.” Just as this makes brothers in Christ to be sweet and pleasant to one another and to have communion among themselves whether [times] are good or evil, so it signifies the avoidance of those who are not true brothers for the prevention of schism and false doctrine. Rom. 16:17. 1 Cor. 5:11.
The author of the letter calls Himself (1) “that holy one.” Undoubtedly, because He would appear at the time of this Church as ‘holy’ and immaculate, separated from all impurity and baseness, and who does not have communion or alliance with those who sin and remain in their sins; and who does not conceal contempt for the [false] covenant offered which blasphemes His name. Therefore, just as elsewhere signs of patience are expected, so here examples of zeal are to be expected. (2) “that true one.” This opposes the falsehood of the deceitful head; likewise, one not keeping promises. Just as John 3:33 “confirms that God is true” signifies the confession that God has fulfilled His promise; so here “that true one” denotes one who does what He promised. Not only this, but also it is noted that the name by which He is called in Scripture fits Him in truth and perfection. Compare 1 John 5:20. All these things pertain to characterizing that Church to which this epistle is written. For it is undoubtedly a Church which hears and believes this, and which confesses against adversaries [errors]. (3) “He who has the key of David, who opens and no one shuts, who shuts and no one opens.” This attributes to Christ the power both to bring [spiritual knowledge] into the Church through the illumination of the Spirit, and to exclude others by hardening: also, to teach and to bear the law: namely, so that he who holds His words is a son of God; he who does not hold them is a son of the Devil, so that no creature can [lawfully] say anything besides this, or detract from what is said. Finally, it speaks to the power of judging. I say this attribute not only says, “he who has,” which means “he who alone has;” but also it opposes others who shut and open. “No one shuts, no one opens.” He calls it “the key of David” because it is the royal key, which He, during his ministry, closed and opened, bearing the type of Christ (see Psalm 101), and it is the key promised to David (and to all those having faith in David) to be given to the seed of David for salvation and inheritance of the world. Indeed, it was promised that they would reign with Christ; and open and shut. Matthew 16:19; 18:18; Luke 22:29.
With testimony is mixed the promise of reward. He praises the “preservation of the word of Christ,” that is, that they have not corrupted His word by evil interpretation, nor have they left it to turn to another word. This is illustrated (1) by the addition, namely, “because you have little strength.” (2) by the negation of the opposite, “you have not denied my name.” It is easy, comparing these with the previous ones, to find the condition and nature of the time to which this epistle properly belongs. Namely, after “those few names in Sardis who walked with Christ in white,” or after the cause of the Church has been justified through reconciliation, it is implied that a time will come when the upright will have “little power, and be tempted” with many others, and be preserved in the truth, while many either entirely depart from the recognized truth and thus lose the name of Christ and their own names are blotted out from the book of life; or even some having the name of living ones, and proposing scandalous doctrines, partly disturb, betray or persecute the true church. Such are described in verse 9. (3) It illustrates λόγο ὁ ὑπομονῆς το Χρισου (‘the word of the patience of Christ’) by specifically expressing the nature of the word of Christ preserved by them. It is By a Hebraism this is called “the word of Christ,” which is “the word of patience.” It is so called, (1) because it demands patience. Therefore, he who suffers preserves the word of patience. (2) Because it is a word which alone is suited to excite faith in man and thus, love and further patience. The criterion of truth is if the word which produces love is “the word of patience.” The ‘word of patience,’ however, is the word of Christ. Yet only the doctrine concerning gracious election and justification, with the certainty of hope for the justified is the doctrine of the love of God and thanksgiving, and thus, patience, and thus, the word of Christ.
He promises (1) that “no one shall shut the door which I have opened before him.” Compare this phrase with Colossians 4:3; 1 Corinthians 16:9. And it is implied that this church will be beset on every side, so that there might be an attempt [by the enemy] to shut the door of the word which would have benefited the people.
(2) That “I will give some of the synagogue of Satan, who say they are Jews and are not, that they may come and worship before thy feet and know that I have loved thee. Who could question it when a people, after enduring a long war for spreading the gospel, stand strong against all challenges? Even the mightiest kings, who identify as Jews and claim to be God’s chosen, despite having opposed Him, are compelled to seek peace with them. They surrender their claims and admit that God aided them. This proves that the people hold fast to “the word of the patience of Christ.” But that people must also know that what is said here is addressed to the “Angel of the Church of Philadelphia,” that is, to all professors of the truth, and that this ‘humiliation’ has been done for them. The distinction of glory resides with the Church, not directly with the people, as the Church exists among them and supports their interests. This particular Church is an element of the larger universal body. Accordingly, this honor is granted according to its respective place. When God bestows peace upon the Church in a particular region, He provides sanctuary for others which becomes a source of hope for deliverance.
(3) That He Himself will preserve them from “the trial coming upon the whole inhabited earth.” Whether that trial is of one kind or indeed different, and of which parts and degrees it consists, and at what time it will come, it is not for us to define, except that it is similar to Isaiah 33:18-19: “Your heart will meditate on terror, etc., you will not see a strong and fierce people,” etc. Likewise, Daniel chapters 11:44-45 and 12:1-7. Whoever carefully examines other prophecies and the remaining parts of the Apocalypse corresponding to this period, such as those of the sixth Seal, and those said to be in the seventh Trumpet, and chapter 20:11, and those at the end of chapter 7, may perhaps understand more about this trial. Let only the admonition be observed, which is verse 11, signifying His swift coming, advising “that this angel hold fast what he has, lest anyone take his crown,” that is, lest anyone hinder his coronation and deprive him of the crown, or lest others be crowned instead of him. For a crown will be given, that is, victory and praise and the fruit of joy from the elevation of the kingdom of Christ and the subjection of the nations (see Revelation 7:9-17); but “to him who holds fast what he has.” What he has is truly what he has received as a truth, as a good thing, as praise; not what he “thinks he has,” Luke 8:18, and “does not have,” Matthew 13:12.
Verse 12: To the ‘Conqueror’ He promises (1) that He will make him “a pillar among His people, [i.e., who are the temple of God] so that he shall not go out anymore,” that is, that he who has faith which overcomes the world shall be founded, rooted, fixed, permanent, and persevering in His grace and power within the people of God or the true Church. Compare Proverbs 10:25: “The righteous is an everlasting foundation.” Psalm 15:5: “He who does these things shall never be moved.”
(2) That He will adorn him, as a pillar, “with the name of My God and the name of the city of My God, the new Jerusalem, which comes down from heaven,” that is, He will give him among men a good name, so that they may know that he is founded, established, and confirmed in His people by God the Father, the God of Christ (who by covenant gives to the Son, as a reward of His obedience, His own people) and that he is in the Church of the New Testament, which has communion with the heavenly things on earth according to the salvation accomplished, righteousness, and liberty. “The new Jerusalem is the City of God which descends from heaven,” that is, from heaven it is extended to earth, so that David, the Prophets, the saints of the Old Testament with their Fathers, and those who are on earth and have the same heart, are one city having a certain common consummation in righteousness, liberty, and joy; whose only King is God manifested in Christ, no vicarious king, no priest, no witness and teacher outside Christ. Compare Ephesians 1:10; Galatians 4:26; 2 Corinthians 5:2; Hebrews 12:22-23. The removal of “names of blasphemy” and of human authority and power from the Church is implied.
(3) He will write upon him “His new name.” Compare chapter 19:16. Christ changes His name when He changes from a struggler to a conqueror, and “God begins to be called the God of all the earth.” Compare Zechariah 14:9. This name is inscribed when one is found in truth to call himself a servant of God. Compare the promise which is Isaiah 59:21.
THE SEVENTH EPISTLE
[Cocceius cites verses 14-22.]
The seventh letter is written to the “Angel of the Church of Laodicea.” If we follow the power of the word, it will be understood as speaking to the Church of the time when God will judge among the peoples. About this judgment, see chapter 11:18, 19:2, 20:12. The dictator names himself by three names.
Verse 14: Οἱ ἀμὴν. [‘The Amen.’] Compare Isaiah 65:16. “He who blesses himself in the land shall bless himself in the God of Amen, and he who swears in the land shall swear by the God of Amen.” He is called ὁ ἀμὴν, to whom one responding to an oath says ἀμὴν, that is, “so be it.” However, one replies ‘Amen’ who asks for thanksgiving and glorification in his own and God’s name, and fear of His judgment. For to respond ‘Amen’ is to say, “let it be so.” To Christ swearing an oath we respond, ‘Amen,’ saying, you are worthy of faith, glory, and thanksgiving, and your judgment is to be feared, etc. See Revelation 5:12, 13, 14. Thus, when we bless ourselves, that is, when we say ‘Amen’ to Christ as requesting this glory be given Him, we acknowledge the perfect Savior. When we swear, we confess that we expect Christ the Judge and thus deem Him worthy of fear. In Christ all the promises of God have become Yes and Amen. 2 Corinthians 1:20, that is, worthy of confession and glorification. When what was spoken by the Prophets has come to pass, and the last day approaches, Christ will be even more ὁ Αμήν.
(cont.) “That faithful and true witness.” Faithful, (1) because he did not lie. For “he testified to what he saw and heard.” John 3:32. (2) because He revealed every will of the Father, withholding nothing that we ought to know. For if He had withheld anything, He would not have been a faithful witness but instead have deceived us. Thus, τὸ ἀληθὲς [‘the truth’] is the opposite of “שקר” ‘falsehood’ (which is characteristic of every man, Psalm 116:11) and בגד meaning ‘deceptive.’ Ἀληθινός, [‘true’] because he also fulfills promises at the right times. [In the context] this pertains to the last times. See chapter 10:6-7.
(cont.) Ἡ ἀρχὴ ὁ κίτσεως θεοῦ, “the beginning of the creation of God,” that is, ὁ ἄρχων [‘the Prince or Ruler’]. Compare chapter 11:15, 19:16. Thus, ἀρχή for ἄρχοντι [referring to princes or rulers] is used in Colossians 1:16, 2:10,15, Ephesians 3:10. About Christ Himself, Colossians 1:18. Another meaning is in Proverbs 8:22, “The Lord possessed me” (begotten) “in the beginning of his way.” ἀρχὴν ὁδῶ αὐτῶ. The first progression of the Father is the generation of the Son, which precedes the order of decrees, but not in time because He did not purposefully do anything without the Son. Ephesians 3:11.
Verse 15: The Angel of Laodicea is not attested with great good qualities, but rather, “that he is neither hot nor cold, but lukewarm.” It is noted that around the end times some eminent teachers of the Church will be found who do not have what the Ephesian Angel had, namely, that they “cannot bear the wicked;” and who zealously wish to “retain what they had.” It denies they are cold because they do not openly join the adversary’s assembly. It denies they are hot because they do not “hold fast what they have,” but also confess that they are willing to bear all, except those who cannot bear the wicked. As in 1 Kings 18:21, Israel was wavering and did not know whether to serve Jehovah or Baal: so these are ἀδιάφοροι (indifferent), and do not know to which God or Christ they should believe, and what concerning God or Christ should be taught or not taught, glorified or not, it is all the same to them. Zechariah 14:2 says it will happen that the city will be captured and the women defiled, and half the people will go into exile. The women who are defiled are apostates: the people who go into exile are certain middling ones who are neither at home among their own nor among strangers. They appear to be possibly the example of those mentioned in 2 Peter 2:19-20, who promise liberty to the flesh but entangle themselves in the same errors. I do not know whether those who wished to reconcile religions might also be an example of this lukewarmness. Let those who call themselves ‘Bishops’ and assume greater authority over presbyters consider what account they will render to God and how they conduct themselves and not be found ‘lukewarm.’ For what is said to the Angel of the Church of the last times would rather seem to be said to those who especially call themselves Bishops and who conclude from these very epistles that in each church there must be individual Bishops as they. I say, let them beware lest they be vomited out of the mouth of God. For it is threatened in verse 16 that He will “vomit him out of His mouth,” i.e., reject him. Thus Psalm 16:4 says, “I will not take their name into my mouth, those who exalt themselves over others.” It would be better to be cold. For it would harm less, have less sin, and be more easily converted. See Galatians 3:12, 2 Peter 2:21, John 9:41.
Verse 17: This judgment is justified by the opinion of ‘riches,’ as if he “needs nothing,” although he is “wretched, miserable, poor, blind, naked.” It is serious to conduct oneself thus, if progress is not made, neither in knowledge nor in the renewal of the Spirit. A closer look at the words of this verse will clarify, as they pertain to a kind of doctrine. For example, if someone says, (1) he has sufficient strength for good; (2) he has reached perfection; (3) he does not need the powerful grace for sanctification or has attained perfect righteousness: such a person indeed seems to have said, (1) “I am rich.” (2) “I have become wealthy.” (3) “I need nothing.” The antithesis of truth corresponds in the words of Christ. You are (1) wretched; that is, lacking strength. (2) miserable, i.e., worthy not of praise but of mercy. (3) poor; that is, having nothing that is truly valuable, namely, the gold of Christ. (4) blind; indeed, ignorant of one’s own weakness, impotence and true righteousness, and (5) naked; that is, lacking communion with Christ.
Verse 18: There is an exhortation and incitement to repentance or change for the better; indeed with ‘zeal.’ The manner of repentance is indicated, “that you may buy from Him gold that is refined,” that is, leaving all else behind, seek communion with Christ; and “white garments,” so that the shame of your nakedness may not appear, that is, [the lack of] righteousness; and “anoint your eyes with eye salve so that you may see,” that is, through the Holy Spirit and Scripture, remove the film from the eyes and erroneous prejudices. Συμβολεύω means “I advise, I counsel.” Christ’s command is counsel because it indicates a useful matter. But it is a binding counsel, whose rejection brings punishment. Proverbs 1:25. He adds a motive while commanding to consider how He “reproves and disciplines” His beloved ones, as if He says: ‘you see me rebuke and chastise my own, therefore, do not insult or despise them but rather repent in time, lest you fall into heavier punishments.
After the word spoken “to the Angel of the Church of Laodicea,” the word spoken to all follows, verse 20, by which He testifies He “stands at the door and knocks.” This signifies that He no longer withdraws Himself from the view of men, but now more than before strives and exerts Himself forcefully to enter into the hearts of the public through the universal preaching of the word. He invites all to open their hearts, promising that He “will enter into the one who opens, and will dine with him,” that is, He will fill him with righteousness and joy, and thus will cheer him and show him His joy, as friends delight in each other’s company at a banquet. See John 14:22, 23; Matthew 26:29. He does not attribute to man the ability to open his heart without the grace and effect of the Holy Spirit; but He proposes the good of His communion as a means of regeneration, as the reason for loving Him, as the object of hunger and thirst. “He who opens the door” is he who hears, considers, desires, seeks, loves. To the “one who overcomes,” verse 21, He promises the kingdom. Indeed, every conqueror reigns always with Christ, even when the saints seem to be conquered (chapters 13:7 and 20:4). But here the manner of kingdom is undoubtedly more clearly understood when all peoples are subjected to Christ, serving the Church and confessing that she reigns with Christ.
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CategoriesPROPHECY Revelation Commentary
TagsDutch Reformed Protestant