Verse 15. His feet like unto fine brass. The original word is xaxoníßavov, which does not signify brass, but a metal to us entirely unknown, though considéred among the ancients more precious, than even gold. We would be nearer the true sense, by translating it; the most refined metal, as Bengelius has given it. Perhaps this chalkolibanon in that burning state was partly transparent, and of different colours? This part of the description is indicative both of the glorified state of his body, and the firmness and vigour of his administration.

His voice as the sound of many waters. This is the voice of a Hero indeed, capable to marshal an army of millions, and to strike, terror and dismay by his word of command into the ranks of his enemies. Probably this is an allusion to the effectual progress of the Gospel, as received by many nations on earth. It has turned many a wilderness of Paganism into a garden of the Lord, watered the parched ground, and satisfied many a thirsty soul.

Verse 16. In his right hand seven stars. This emblem denotes the sovereign power and authority, which the Lord exercises over his gospel ministry, as to their appointment, succession, and usefulness in his Church. They are under his more immediate inspection, comfort, and government, for they are in his hand, but the churches are only in his presence.

A two-edged sword, ρομφαία δίτομος ἐξεῖα is a very strong expression, and signifies a broad sword with two edges, a glave, as used in slaughter houses. It denotes his fiery indignation against his enemies, and his power and readiness to defend his Church.

His countenance as the sun in his strength. It was of such brilliancy and brightness, as the sun during an unclouded and hot summer's day. These words express the excellency and inherent qualities of his glorified body, and his glory as Redeemer of the world, after his ascension. John xvii. 24.

17. And when I saw him, I fell at his feet as dead. And

he laid his right hand upon me, saying unto me, fear not; I am the first and the last:

18. I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

19. Write the things which thou hast seen, and the things which are, and the things which shall be

hereafter;

20. The mystery of the seven stars, which thou sawest

in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks, which thou sawest are the seven churches.

Verse 17. I fell at his feet as dead. The apostle turned to know, from whence this formidable and tremendous voice proceeded; and gazing with fixed attention, was struck with amazement and awful apprehensions, more than he was able to support, and fell at his feet as dead. Thus it also happened to Daniel and Isaiah. It appears to be a maxim in the kingdom of God, that before a great measure of heavenly grace can be communicated, a deep debasement of human nature will always precede it. John was so particular an intimate of Christ, during his pilgrimage on earth; and yet, so great was his glory now, that the first sight of his Lord was more, than he could bear. O infidel and sinner, how will you stand before Him!

The hand of his holi

He laid his right hand upon me. ness terrifies; the hand of his power crushes the unbeliever, and saves the penitent; but the hand of his loving kindness revives body and soul. He said, fear not, my beloved John, this my terrible armour is not intended for your destruction. You know me well, I am the first source of life, happiness and knowledge, and the last, for whom, and to whom are all things. Rom. xi. 36.

Verse 18. I am he that liveth. In the foregoing verses the Lord spoke more immediately of his divine nature: I am the first and the last-which is-was-is to come; he now speaks of his human nature, which alone could die. I am Jesus Christ, the mediator between God and man, who suffered death on the cross in your presence, for the sins of the world, and who now liveth to all eternity.

For evermore. εἰς τῆς αἰῶνας τῶν αἰώνων, This expression evidently indicates an infinite duration, but yet an infinite duration of distinguished times. All finite beings live in a succession of time, which they measure either by external objects, or by the series of thought and reflection within their own mind. Only God inhabits eternity, and lives exalted above these limits of creation, which can never become the perfection of a creature; because they have began to exist, from which point their time can always be computed. This must, I presume, also be the case with the human nature of our blessed Lord? That it is, as to his mediatorial office, and future reign, the apostle expressly affirms. 1 Cor. xv. 28.* The ancient Asiatics, according to Herder, who were acquainted with the Chaldean wisdom, and the religious tenets of Zoroaster, considered the whole duration of the world as subdivided by many general revolutions or catastrophes like the flood, predetermined in the councils of heaven. Between these revolutions, the Supreme Deity, in their opinion, changed his ministers and governors of this inferior world, so that no one of the heavenly powers had more than one time of reign on earth. The time of such a reign, from one revolution to the other, the Chaldeans called OLAM, Daniel

* When the Son shall, have arrived at the summit of his Mediatorial glory, having gradually subjected all contrary power, and death itself to his jurisdiction; then a new economy will be established, and a new exalted relation between Christ and his Father, in regard to his manhood, which shall continue through a new succession of ages.

ii. 4. chap. iv. 3. chap. vii. 18. Ezr. iv. 15. which word often occurs in Daniel, and never signifies an absolute eternity, but only an unknown time, or a time having a beginning, but an unknown duration. For an absolute eternity, the Hebrew term is GNAD. Isaiah Lvii. 15. This Olam, they expressed in the Greek language by the term aiwv, and made this word the vehicle, of this vast and important Asiatic idea. Hence all the doctrine and heresies about these Aionas during the first centuries of the christian æra. This division of the duration of the world into so many Aionas, is a fundamental idea in the Zend-Avesta, the holy scriptures of the Persians, attributed to Zoroaster, the great reformer of Sabiism; whose religious opinions obtained unlimited sway over all Asia, since the time of Cyrus, and were prevalent yet among Jews and Gentiles, even in the time of St. John. From these considerations, I presume to say, the above original ought to be rendered," through all ages of the world;" In accordance with this idea, the apostle Paul terms Satan, 2 Cor. iv. 4. O E05 T8 αIWVOG TYT8, the God, or governor of this age, n. a. in which the kingdom of God is oppressed by temptation, and intellectual darkness, of which Satan is the chief and first cause.

Keys of death and hell. By the word hell we understand the place of eternal torment, which is not at all the true meaning of the original word Hades. It is the Scheol of the Hebrews, the place of shades, of dawning light, of longing and silent solitude, the place of the general congregation of the dead, the court-yard of eternal justice; where Christ appeared in the assembly of departed spirits. 1. Pet. iii. 17-iv. 6. Hebrews xi. 39, 40. Death, in our common acceptation of the word signifies the extinction of animal life in our bodies, or the separation of body and soul. But this cannot be the meaning here. After a mature consideration of all the parallel places, where these words occur, it appears, that after our dissolution, Hades is the

place and state ofall separate spirits, and Thanatos the place and state of the body; where it is dissolved into its first elements, in order that the immortal bud or germ of the future body may be set at liberty, to bring forth its glorious fruit. In this Hades is Tartarus to the wicked, and Elysium to the good. Thanatos and Hades are often men tioned together in scripture. Ps. vi. 5. Isaiah xxviii. 18. xxxviii. 18. and both described as strong and powerful. 1 Cor. xv. 55. Song of Sol, viii. 6. To each of these states and places the Orientals assigned a superintending angel, who governed by severe laws, and defended his own with authority against the encroachments of others.

Keys are emblems of power and dignity; they indicate in this place, that our blessed Saviour has sovereign power over both, Rom. xiv. 9. which he has proved even in the moment of his death. The graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Math. xxvii. 52, 53. Where have these saints been during all this time, since their death? And what was their employment? They have surely not been idle: for in the kingdom of God all is industry to useful purposes; and yet, they were only new partakers of his resurrection. Christ should be the firstborn of the dead, and thereby demonstrate, that he has despoiled death and hades of their power, and brought life and immortality to light. The most noble saints of the Old Testament, became the first glorious garland of his resurrection. When Paul endeavours to describe the plenitude of his power, his words encompass the extremities of the universe, when he says: he passed into the lowermost parts of the earth, and ascended up far above all heavens, that he might fill all things. Eph. iv. 9, 10. All knees should bow before him in heaven, on earth, and under the earth; and every tongue confess that Jesus Christ is the Lord of glory. Phil. ii. 10, 11. Hebrews i. 3. Tho

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