We’re starting today with the writer that I thought was kind of a shyster in his approach.  I looked him up, and he was actually an Irish Puritan (~1617-after 1660). Apparently he was just trying to attract attention. 

Here’s the quote:

“Of Jesus Christ which God gave him]  God may be said to give it to Christ, as he was man; nay (as God) for the father is the fountain of the Godhead. So Christ’s wisdom is from the father by an eternal generation; it shows Christ to be God, because it belongs to God only to reveal secrets. Isa. 41:23, now tis Christ’s office to reveal to his People the Will of his father.”

I heartily agree with this, but from this quote we would expect Isaiah 41:23 to be an illusion to Christ; and we would be wrong. This is a Bible quote taken out of context:

Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may declare it, and behold it together.  (Isaiah 41:23; 1599 Geneva Bible)

A Puritan in this time period would have been using the Geneva Bible or, perhaps, the King James Bible (the Geneva Bible was the usual Bible of the Puritans). Let’s look at the bigger picture in a modern translation:

²³Declare the things that are going to come afterward, So that we may know that you are gods; Indeed, do good or evil, that we may be afraid and fear together. ²⁴Behold, you are less than nothing, and your work is less than nothing! He who chooses you is an abomination…²⁹Behold, all of them are false; Their works are nothing, Their cast metal images are wind and emptiness.   (Isaiah 41:23,24,29; NASB)

Not only is the Bible quote not about Christ, it’s actually about small ‘g’ gods: idols. I really dislike Bible quotes being used out of context.

To finish the quote:

“His servants] To wit, Christ. This proves Christ’s divine nature, because all the faithful are his servants.”    [From EPITOME OF THE MOST CHOICE 

COMMENTARIES UPON THE REVELATION OF SAINT JOHN, by Hezekiah Holland, 1650]

I’m not so sure about this last bit. I’m not sure how the faithful being the servants of Christ prove that He is divine in nature. Many people have thought of themselves as the servants of their worldly king, though that doesn’t prove that the king is divine. Certainly there are many leaders of the past who mistakenly thought themselves divine, but that is surely not a proof of anything. I wish Mr. Holland had expounded on this idea a bit more so we could know what he meant.

Let’s move on to the next quote:

“His servants – Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single Revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not.”   [From NOTES ON THE REVELATION OF JOHN, by John Wesley, 1765]

I’m wondering what the Lord Jesus Christ’s “secret” is that is revealed in Revelation. There is certainly much revealed in the book, but I can’t think of one particular “secret” that is revealed. 

I’m also concerned about “thou shalt feel in thy heart whether this book be divine, or not”: the Bible is not based on emotion for the most part, and I don’t think it ever appeals to an emotional response. I expected more from John Wesley.

The next quote moves us from the 18th century into the 19th:

“[which God gave to Him], an important declaration in respect to its bearing on the person and office of Christ; but one, I may add, altogether in unison with other Scriptures, specially with the Gospel of John…information, instruction is concerned with it. See the same shade of sense in John 17:7,8, thrice, and also Acts 7:38. 

⁷Now they have known that all things whatsoever thou hast given me are of thee. ⁸For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.  (John 17:7,8; KJV)

³⁷This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. ³⁸This is he, that was in the church in the wilderness with the angel which spake to him in the Mount Sina, and with our fathers: who received the lively oracles to give unto us  (Acts 7:38; KJV)

“…this appears to represent the Redeemer, even in his glorified state, (for such it was when the Apocalypse was written), as dependent on the Father for revelations of such a nature. But let the reader now compare John 5:19,20. 7:16. 8:28… 12:49. 14:10. 17:7,8. Matt. 11:27. Mark 13:32. Acts 1:7 (in connection with Mark 13:32). 

¹⁹Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. ²⁰For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.  (John 5:19,20; KJV)

Jesus answered them, and said, My doctrine is not mine, but his that sent me. (John 7:16; KJV)

Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. (John 8:28; KJV)

For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. (John 12:49; KJV)

Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. (John 14:10; KJV).

⁷Now they have known that all things whatsoever thou hast given me are of thee. ⁸For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.  (John 17:7,8; KJV)

All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.   (Matthew 11:27; KJV)

But of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father.   (Mark 13:32; KJV)

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.   (Acts 1:7; KJV)

And Jesus increased in wisdom and stature, and in favor with God and man.   (Luke 2:52; KJV)

“Most fully does Paul exhibit his belief in the sentiment of mediatorial dependence in 1 Cor. 15:24-28. 

²⁴Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. ²⁵For he must reign, till he hath put all enemies under his feet. ²⁶The last enemy that shall be destroyed is death. ²⁷For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. ²⁸And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.  (1 Corinthians 15:24-28; KJV)

“By this last passage it appears that Christ remains in the state of Vicegerent merely until the consummation of all things, when his delegated dominion will be given up. The texts in Mark 13:32 and Acts 1:7 (comp. Luke 2:52) show, that Christ as to his human nature was progressive in knowledge, and of course that there were some things not yet known to him in this nature before his ascension to glory; and among these things was the particular and exact time of his coming. The edochen [didomi, to give, #1325] of our text would seem however to imply, that even after his exaltation the Mediator received those disclosures from the Father, which are made in the Apocalypse. This is perfectly congruous with the view given by Paul in 1 Cor. 15:21-28, which necessarily implies the dependent state of the Mediator until the final consummation of all things, and that his dominion as Mediator is only a delegated one. I may add, that the sentiment of our text is truly Johannean, whoever the author of it may be.”

This author’s discussion of Christ being in a “dependent state of the Mediator” is an interesting addition to our earlier discussion of how and why Christ would be acting on a revelation from God. I especially appreciate his quoting of additional Scripture to back up his thoughts. This seems to imply that Christ will remain as an entity separated from the Godhead until all is put right; and that when things are put right, then Christ will become one with the Godhead and no longer be a perceivably separate entity. An interesting interpretation, although I don’t think we’ll be able to prove it one way or another on this earth.

The remainder of the quote is a good discussion of the meanings of the relevant Greek words:

“[to show] Nothing could be more appropriate to the nature of the book before us, than the choice of the verb deixo [deiknuo, to show, #1166] here, which naturally and usually means to show or exhibit anything to the evidence of the senses, i.e. to present to view, to submit to inspection…The metaphorical sense, teach, disclose, is very unfrequent, even in the New Testament…The composite idea, however, of disclosing by the use of signs and symbols, belongs to deixo in the case before us.

“[to the slaves]. The critical editions differ as to the reading autou [hautou, of Him, #848]…[one] reading would refer the pronoun to God, while [the other reading] refers it to Christ. The sense is not materially different in either case; for the servants of God are the servants of Christ, and vice versa. That Christ is the subject (implied) of the Infinitive deixo seems to be clear from the tenor of the sentiment; for the sequel shows that Christ, or his angel, appears and makes all the disclosures of the book. —But who are the doulois [doulos, servants, #1401]? Are they prophets, apostles, teachers? Or does this word here designate the worshippers of God, the servants of Christ in general? For the former sense one might contend, so far as the usus loquendi [usage in speaking] in respect to doulos is concerned; see Rom. 1:1. Gal. 1:10. Phil. 1:1. Col. 4:12. Tit. 1:1. James 1:1. 2 Pet. 1:1. Jude v. 1. Rev. 22:9

Paul, a servant of Jesus Christ, called to be an apostle…  (Romans 1:1; KJV)

For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.  (Galatians 1:10; KJV) 

Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons  (Philippians 1:1; KJV)

Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers…  (Colossians 4:12; KJV)

Paul, a servant of God, and an apostle of Jesus Christ…  (Titus 1:1; KJV)

James, a servant of God and of the Lord Jesus Christ… (James 1:1; KJV)

Simon Peter, a servant and an apostle of Jesus Christ…   (2 Peter 1:1; KJV)

Jude, the servant of Jesus Christ…   (Jude 1:1; KJV)

Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.  (Revelation 22:9; KJV)

“…it is equally true, that doulos is sometimes applied to the mass of the people of God, to the community of his worshippers; even in the Apocalypse itself is this the case…Still, the other sense of doulos, viz. prophet, teacher, is also common to the Apocalypse…In Hebrew, [doulos] is altogether a common appellation for a true worshipper of Jehovah, and the whole Jewish nation are often addressed as being the servants of God, because they are his professed worshippers. —In such a case then as the one before us, the context must decide; and this evidently favors the sense of the word in Rev. 2:20, viz. the mass of the Christian community or Christians. 

Notwithstanding I have a few things against thee, because thou suffers that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.  (Revelation 2:20; KJV) 

Accordingly the seven churches of Asia are immediately addressed in the sequel, and to them the book before us is dedicated (so to speak) and sent, plainly in order to be published or circulated by them.  It is then to the churches that the things in the Apocalypse are shown.”   [From COMMENTARY ON THE APOCALYPSE, VOL 2, by Moses Stuart, 1845]

Interesting commentary, though I don’t agree that the use of the word doulos in Revelation 2:20 indicates that “it is then to the churches that the things in the Apocalypse are shown.” 

The next quote:

“Which God gave unto him.] That is, as in the days of his flesh, he gave him the rehearsal scene of the transfiguration. Our Lord’s capability of accessive knowledge (Luke ii. 52. Mark xiii. 32.) was an attribute of his human nature, to which he submitted as the Christ; just as he did, to the capability of suffering hunger, thirst, weariness, and death. Heb. ii. 17. 

And Jesus increased in wisdom and stature, and in favor with God and man.   (Luke 2:52; KJV)

But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.   (Mark 13:32; KJV)

Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.   (Hebrews 2:17; KJV)

“To show unto his servants.] In the Epistles, which manifestly relate to this dispensation, we do not find that any of the Churches are addressed under this denomination, ’servants.’ Saints, and faithful brethren in Christ, are the prevailing appellations. Also, in John xv., our Lord assigns to the Apostles, who, it would appear in this Gospel, represent the Church, the rank of ‘Friends,’ in emphatic contrast with that of  ‘servants.’ 

¹⁴Ye are my friends, if ye do whatsoever I command you. ¹⁵Henceforth I call you not servants; for the servants knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.   (John 15:14-15; KJV)

“Perhaps, the latter title, here used, should suggest to us, that the strict interpretation of this book concerns Jewish disciples, not belonging to the mystery of this dispensation, whose standing, when the time arrives, will have a corresponding aspect.”    [From THE APOCALYPSE INTERPRETED IN THE LIGHT OF “THE DAY OF THE LORD”, VOL 1, by James Kelly, 1849]

I like the addition of the idea that Christ submitted “to the capability of suffering hunger, thirst, weariness, and death,” as well as to the human trait of accumulating knowledge. We forget that sometimes.

I don’t think I agree with “our Lord assigns to the Apostles, who, it would appear in this Gospel, represent the Church.” I think I would need more convincing to agree that the Apostles ‘represent’ the church. 

My main reason for including this quote, though, is Mr. Kelly’s pointing out that the churches are not referred to as ‘servants.’  This is a very good point. It seems to have been a very Jewish thing to call themselves ‘servants’ or ‘slaves’ of God, and what Mr. Kelly seems to be hinting at is the idea that the bulk of Revelation is about the Jews coming to Christ, rather than about the Church. This concept will be developed more fully as we move deeper into Revelation.

The next quote, from 19th century Germany, with a great comparison to John’s Gospel:

“Which God gave to him.  Revelation is properly the act of communication; comp. Gal. i. 12. 

For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.  (Galatians 1:12; KJV)

“Here, however, it also includes its object, that which is disclosed, and to this refers the which. It is one of the pervading characteristics of John’s Gospel, that in reference to Christ it ‘constantly alternates between a respect to the position of dependence and the position of substantial identity’ (Koestlin Lehrbegr. des John, p. 101), constantly makes statements which imply, that the Son has every thing that the Father has, and yet has nothing but what he has of the Father. In this characteristic, the Revelation stands in the closest affinity with the Gospel. In particular, two passages of the Gospel should be compared with the one before us. The first is ch. xii. 48,49, ‘He that rejecteth me and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.’ This passage so far also coincides with ours, that it ascribes the origin of Christ’s word to God, in order to impress the idea of its importance, and of the awful guilt of rejecting it. Then ch. xvi. 14,15, ‘All that the Father hath is mine. Therefore, said I, he will take of mine and show it unto you.’ He has said just before, ‘He will show you things to come.’ As in the preceding passage what Christ had spoken upon earth was ascribed to God, so here is the same done in respect to what, after his departure, was communicated through the Spirit to his apostles. —Therefore, every one who approaches this book has to do with the Most High God; and the warning is virtually sounded at the outset: Take off thy shoe, for the place is holy ground. A book which has the Almighty for its original author, must be frightful in its threatenings, and in its promises the object of unlimited confidence. He whom it assures of salvation may well rejoice in hope even in the midst of tribulation. For God is not a man, that he should lie, nor the son of man that he should repent; and for him nothing is impossible.”

I like this. It briefly handles the idea of Christ taking ‘orders,’ mainly by pointing out what we have seen before: that Jesus said this about Himself throughout the Gospels. And then it moves on to just what it means to have a book that claims to be dictated by God. We say that all the Bible is the product of the Holy Spirit, yet this one is different because the whole Trinity is involved in it’s composition; holy ground indeed.

Let’s complete the quote:

To shew to his servants. The word shewing is never used in the signification of making known, but always in that either of causing to see, or of proving. As the latter is not suitable here, we must adhere to the former. That the shewing refers to the presentation of the things communicated to the internal vision, is clear from the other passages in the book in which the verb occurs; it is the word specially appropriated in a manner to this act, comp. iv. 1, xvii. 1, xxii. 1,6,8. 

After this I looked, and, behold, a door was opened in heaven, and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.  (Revelation 4:1; KJV)

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters (Revelation 17:1; KJV)

¹And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb…⁶And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must  shortly be done…⁸And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.  (Revelation 22:1,6,8; KJV)

“To the showing, on the part of God, corresponds the seeing, on the part of the prophet; comp. Gen. xli. 22, ‘And I saw in the dream, and behold seven ears.’ —If the import of the shewing is thus rightly determined, by the servants of God we can only understand the prophet, for to them alone belongs the seeing. By the current interpretation, it is believers generally that are meant by these servants, who are undoubtedly so called in ch.ii. 20, vii. 3, xx. 3. 

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.  (Revelation 2:20; KJV)

Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.   (Revelation 7:3; KJV)

And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him.   (Revelation 22:3; KJV)

“But, for understanding the expression here of the prophets, who are also in the Old Testament often named by way of eminence God’s servants (Jer. vii. 25, xxvi. 5; Dan. ix.6; Am. iii. 7; 2 Kings xvii. 13,23), for understanding it of them as the persons, who had not merely for themselves to execute the will of God, but to serve him in his kingdom, and so filled in this respect the highest place, there are other considerations besides those just mentioned. 

Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them   (Jeremiah 7:25; KJV)

To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;   (Jeremiah 26:5; KJV)

Neither have we hearkened unto thy servants the prophets…   (Daniel 9:6; KJV)

Surely the Lord GOD will do nothing, but he revealed his secret unto his servants the prophets.   (Amos 3:7; KJV)

¹³…Turn ye from your evil ways, and keep my commandments, and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets…²³Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets…   (2 Kings 17:13,23; KJV)

“First, the connection. The Seer descends from God to those who read and hear the book. With these latter he first begins at ver. 3; and the chain would be broken if here he already speaks of believers generally. Then there is the confirmation yielded by ch. xix. 10, ‘I am thy fellow-servant and of thy brethren, who have the testimony of Jesus;’ and ch. xxii. 9, ‘I am thy fellow-servant and of thy brethren the prophets.’ The comparison of these passages leaves no doubt, that the servants are here also the species of prophets; John, the servant of God, the individual, who represents the species. Equally decisive is ch. xxii. 6, ‘And the Lord God of the spirits of the prophets sent his angel to shew unto his servants the things which must shortly come to pass.’ By the servants of God here can only be understood the prophets, who are represented in John. For, the sending of the angel appears as the indication of the fact, that the Lord is the God of the spirits of the prophets. And the expression to shew, points back to ch. xvii. 1, xxi. 9, xxii.1, 

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters   (Revelation 17:1; KJV)  

And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.   (Revelation 21:9; KJV) 

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.   (Revelation 22:1; KJV)

“where the angel shows to John the Seer; comp. also xxii. 8, ‘And I fell down to worship before the feet of the angel who shewed me these things.’ Finally, the expression to shew is again resumed by the subsequent words: he has signified it.“    [From CLARK’S FOREIGN THEOLOGICAL LIBRARY, VOL 22: HENGSTENBERG ON THE REVELATION OF ST JOHN, VOL 1, by Ernst Wilhelm Hengstenberg, 1851]

An interesting take on the words ‘servants’ and ‘to show.’ I am particularly struck by his take on ‘servants.’ If, indeed, it is referring only to ‘the prophets,’ then it may also be said to be a Jewish thing, as all ‘the prophets’ referred to here are all Jewish.

That’s enough for today. We’ll continue on in the 19th century next time.