---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 735 of 769
url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/735/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 735. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/735/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2.

## 735. Revelation · 3 of 37

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/735/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/735/#p-N

[¶0] A conjecture concerning the design of the book may be safely indulged; thus then it has struck me, that the book of the Apocalypse may be considered as a Prophet continued in the Church of God, uttering predictions relative to all times, which have their successive fulfillment as ages roll on; and thus it stands in the Christian Church in the place of the Succession of Prophets in the Jewish Church; and by this especial economy Prophecy is Still Continued, is Always Speaking; and yet a succession of prophets rendered unnecessary. If this be so, we cannot too much admire the wisdom of the contrivance which still continues the voice and testimony of prophecy, by means of a very short book, without the assistance of any extraordinary messenger, or any succession of such messengers, whose testimony would at all times be liable to suspicion, and be the subject of infidel and malevolent criticism, howsoever unexceptionable to ingenuous minds the credentials of such might appear.

[¶1] On this ground it is reasonable to suppose that several prophecies contained in this book have been already fulfilled, and that therefore it is the business of the commentator to point such out. It may be so; but as it is impossible for me to prove that my conjecture is right, I dare not enter into proceedings upon it, and must refer to Bishop Newton, and such writers as have made this their particular study.

[¶2] After having lived in one of the most eventful eras of the world; after having seen a number of able pens employed in the illustration of this and other prophecies; after having carefully attended to those facts which were supposed to be the incontestable proofs of the fulfillment of such and such visions, seals, trumpets, thunders, and vials of the Apocalypse; after seeing the issue of that most terrible struggle which the French nation, the French republic, the French consulate, and the French empire, have made to regain and preserve their liberties, which, like arguing in a circle, have terminated where they began, without one political or religious advantage to them or to mankind; and after viewing how the prophecies of this book were supposed to apply almost exclusively to these events, the writers and explainers of these prophecies keeping pace in their publications with the rapid succession of military operations, and confidently promising the most glorious issue, in the final destruction of superstition, despotism, arbitrary power, and tyranny of all kinds, nothing of which has been realized; I say, viewing all these things, I feel myself at perfect liberty to state that, to my apprehension, all these prophecies have been misapplied and misapprehended; and that the Key to them is not yet intrusted to the sons of men. My readers will therefore excuse me from any exposure of my ignorance or folly by attempting to do what many, with much more wisdom and learning, have attempted, and what every man to the present day has failed in, who has preceded me in expositions of this book. I have no other mountain to heap on those already piled up; and if I had, I have not strength to lift it: those who have courage may again make the trial; already we have had a sufficiency of vain efforts.

[¶3] Ter sunt conati imponere Pelio Ossam

[¶4] Scilicet, atque Ossae frondosum involvere Olympum:

[¶5] Ter Pater extructos disjecit fulmine montes.

[¶6] Virg., G. i. 281.

[¶7] With mountains piled on mountains thrice they strove

[¶8] To scale the steepy battlements of Jove;

[¶9] And thrice his lightning and red thunder play'd,

[¶10] And their demolish'd works in ruin laid.

[¶11] Dryden

[¶12] I had resolved, for a considerable time, not to meddle with this book, because I foresaw that I could produce nothing satisfactory on it: but when I reflected that the literal sense and phraseology might be made much plainer by the addition of philological and critical notes; and that, as the diction appeared in many places to be purely rabbinical, (a circumstance to which few of its expositors have attended), it might be rendered plainer by examples from the ancient Jewish writers; and that several parts of it spoke directly of the work of God in the soul of man, and of the conflicts and consolations of the followers of Christ, particularly in the beginning of the book, I changed my resolution, and have added short notes, principally philological, where I thought I understood the meaning.

[¶13] I had once thought of giving a catalogue of the writers and commentators on this book, and had begun a collection of this kind; but the question of Cui bono? What good end is this likely to serve? not meeting with a satisfactory answer in my own mind, caused me to throw this collection aside. I shall notice two only.

[¶14] 1. The curious and learned work entitled, "A plaine Discovery of the whole Revelation of St. John," written by Sir John Napier, inventor of the logarithms, I have particularly described in the general preface to the Holy Scriptures, prefixed to the Book of Genesis, to which the reader is requested to refer.

[¶15] 2. Another work, not less singular, and very rare, entitled, "The Image of both Churches, after the most wonderful and heavenly Revelation of Sainct John the Evangelist, containing a very fruitfull exposition or paraphrase upon the same: wherein it is conferred with the other scriptures, and most auctorised histories Compyled by John Bale, an exyle also in thys lyfe for the faithful testimony of Jesu." Printed at London by Thomas East, 18mo., without date.

[¶16] The author was at first a Carmelite, but was afterwards converted to the Protestant religion. He has turned the whole of the Apocalypse against the Romish Church; and it is truly astonishing to see with what address he directs every image, metaphor, and description, contained in this book, against the corruptions of this Church. He was made bishop of Ossory, in Ireland; but was so persecuted by the papists that he narrowly escaped with his life, five of his domestics being murdered by them. On the accession of Mary he was obliged to take refuge in the Low Countries, where it appears he compiled this work. As he was bred up a papist, and was also a priest, he possessed many advantages in attacking the strongest holds of his adversaries. He knew all their secrets, and he uncovered the whole; he was acquainted with all their rites, ceremonies, and superstitions, and finds all distinctly marked in the Apocalypse, which he believes was written to point out the abominations, and to foretell the final destruction of this corrupt and intolerant Church. I shall make a few references to his work in the course of the following notes. In [Rev 17:1], the author shows his opinion, and speaks something of himself: Come hither, I will show thee the judgment of the great whore, etc. "Come hither, friende John, I will show thee in secretnesse the tirrible judgement of the great whore, or counterfaite Church of hypocrites. Needs must this whore be Rome, for that she is the great citie which reigneth over the kings of the earth. Evident it is both by Scriptures and Cronicles that in John's dayes Rome had dominion over all the whole world: and being infected with the abominations of all landes, rightly is shee called Babylon. or Citie of Confusion. And like as in the Scriptures ofte tymes under the name of Jerusalem is ment the whole kingdom of Juda, so under the name of Rome here may be understanded the unyversall worlde, with all their abominations and divilleshnesses, their idolatryes, witchcraftes, sectes, superstitions, papacyes, priesthoodes, relygions, shavings, anointings, blessings, sensings, processions, and the divil of all such beggeryes. For all the people since Christes assencion, hath this Rome infected with hir pestilent poisons gathered from all idolatrous nations, such time as she held over them the monarchial suppremit. At the wryting of this prophecy felt John of their cruiltie, being exiled into Pathmos for the faithfull testimony of Jesu. And so did I, poore creature, with my poore wife and children, at the gatheringe of this present commentary, flying into Germanye for the same," etc.

[¶17] Shall I have the reader's pardon if I say that it is my firm opinion that the expositions of this book have done great disservice to religion: almost every commentator has become a prophet; for as soon as he began to explain he began also to prophesy. And what has been the issue? Disappointment laughed at hope's career, and superficial thinkers have been led to despise and reject prophecy itself. I shall sum up all that I wish to say farther in the words of Graserus: Mihi tota Apocalypsis valde obscura videtur; et talis, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus vroficere, quam in hoc obscurissimo Vaticinio.

[¶18] The preface to this book, and the promise to them who read it, [Rev 1:1-3]. John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, [Rev 1:4-8]. Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, [Rev 1:9-11]. Of whom he gives a most glorious description, [Rev 1:12-18]. The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, [Rev 1:19], [Rev 1:20].

[¶19] The Revelation of St. John the divine. To this book the inscriptions are various. " - The Revelation. - The Revelation of John. - Of John the divine. - Of John the divine and evangelist. - The Revelation of John the apostle and evangelist. - The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos. - The Revelation of Jesus Christ, given to John the divine."

[¶20] These several inscriptions are worthy of little regard; the first verse contains the title of the book.

### Verse 1

[¶22] The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.

[¶23] Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in [Rev 1:3], must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: - - et incipient magni procedere menses. "And those times, pregnant with the most stupendous events, will begin to roll on."

### Verse 2

[¶25] Who bare record of the word of God - Is there a reference here to the first chapter of John's gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse.

### Verse 3

[¶27] Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils.

[¶28] The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on [Rev 1:1].

[¶29] These three verses contain the introduction; now the dedication to the seven Churches commences.

### Verse 4

[¶31] John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.

[¶32] The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.

[¶33] Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.

[¶34] From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.

[¶35] The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on [Gen 11:7] : God said to the Seven Angels which stand before him, Come now, etc.

[¶36] In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.

[¶37] That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see [Rev 3:1]; [Rev 4:5]; and particularly [Rev 5:6], where they are called the seven spirits of God Sent Forth into All the Earth.

### Verse 5

[¶39] The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.

[¶40] The first-begotten of the dead - See the note on [Col 1:18].

[¶41] The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.

[¶42] Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See [Joh 3:16].

[¶43] Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.