God, and with an earnest desire to secure for myself and those who hear me that special benediction which is pronounced upon them that read, hear, and keep what is written in this prophecy.

I have delayed the commencement of this work till now, partly on account of the bodily infirmities under which I have labored for the past two years, and partly because I desired first to qualify myself better by ampler investigation, and by a more thorough mastery of the difficulties which have hindered the success of other attempts to explain this book. And, for the same reasons, I am unable, even now, to promise the continuation of these discourses, except at irregular intervals. So far, however, as God shall give me strength, I shall pursue them to their end.

I am also very sure, as God has promised his Spirit to them that ask him, and directed those who lack wisdom to seek for it at his hands, and pronounced all inspired writings to be "for our learning" and comfort, that it will be profitable for all of us, in humble dependence upon Divine grace and guidance, carefully to review what this book was meant to teach.

And may I not ask you, to give me your attention, as I proceed with these expositions, and to unite with me in earnestly invoking God's helpful illuminations, that we may rightly understand his solemn message to his people.

The words which I have announced for our present consideration, give us the Divine Preface or superscription to this book. They are meant

to advise the reader as to that with which he is about to deal, and to prepare him to appreciate what is to follow. They relate to three leading points:

I. THE SUBJECT AND CONTENTS OF THE BOOK. II. ITS DERIVATION AND AUTHORSHIP. III. ITS VALUE AND PRECIOUSNESS.

Let us look briefly at these several particulars. What concerns the subject and contents of this book, I find for the most part in the name which it gives itself. It is the common rule with Scripture names, to express the substance of the things to which they are applied. The name of God expresses what God is; so the names of the Lord Jesus Christ, and all the leading names found in the Bible. Even those which the Church has given, are often wonderfully expressive and significant. Genesis is the generation of things; Exodus, the going forth from bondage; The Gospel, the very heart and substance of all God's gracious communications-the good news. And when God himself designates this book The Revelation of Jesus · Christ, we may rest assured, that it is the very substance and kernel of the book that is expressed in this title.

What, then, are we to understand by "The Apocalypse of Jesus Christ?" There are certain books (adopted and held sacred by the Church of Rome, which we, however, receive only as human productions), which have a name somewhat similar to this in sound. You find them in some Bibles, between the Old and New Testaments,

bearing the name of Apocrypha.

But Apocry pha is just the opposite of Apocalypse. Apocrypha means something that is concealed, not set forth, not authentic; Apocalypse means something revealed, disclosed, manifested, shown. The verb алоxаlúлтш, means to reveal, to make manifest, to uncover to view. The noun aлozákʊfis, means a revelation, a disclosure, an appearing, a making manifest. The Apocalypse, or Revelation of Jesus Christ, must therefore be the revealment, manifestation, appearing, of Jesus Christ.

Some accept the words as if they were meant to express the revealment of the Revelation. This I take to be a mistake, and a vital mistake, as regards any right interpretation of this book. It is not the Apocalypse which is the subject of the disclosure. This book is not the Apocalypse of the Apocalypse, but THE APOCALYPSE OF JESUS CHRIST.

And this is the key to the whole book. It is a book of which Christ is the great subject and centre, particularly in that period of his administrations and glory designated as the day of his uncovering, the day of his appearing. It is not a mere prediction of divine judgments upon the wicked, and of the final triumph of the righteous, made known by Christ; but a book of the revelation of Christ, in his own person, offices, and future administrations, when he shall be seen coming from heaven, as he was once seen going into heaven. If "The Revelation of Jesus Christ" meant nothing more than certain communications made

known by Christ, I can see no significance or propriety in affixing this title to this book, rather than to any other books of holy Scripture. Are they not all alike the revelation of Jesus Christ, in this sense? Does not Peter say of the inspired writers in general, that they were moved by the Spirit of Christ which was in them? Why then single out this particular book as "The Revelation of Jesus Christ," when it is no more the gift of Jesus than any other inspired book? Besides, it would be particularly strange, that this book should be so specially designated "The Revelation of Jesus Christ" in the sense of revelation by Christ, when the book itself declares that it was not received from Christ, but from an angel or messenger of Christ. These considerations alone ought to satisfy us that there is something more distinctive and characteristic in this title than is embraced in its ordinary acceptation. For my own part, I am perfectly convinced, from a review of the places in which the word occurs in the New Testament, as well as from all the contents of this particular part of it, that The Apocalypse, or Revelation of Jesus Christ, means Jesus Christ revealed, and uncovered to mortal view; and not merely Jesus Christ revealing, and making known hidden things to be recorded for our learning. Let me refer to a few passages bearing upon the case.

Paul, in his first letter to the Corinthians (1: 7), speaks of them as enriched in every spiritual gift, confirmed in the testimony of Christ, and "waiting for the Apocalypse (τŋv añoxálv) the coming of

our Lord Jesus Christ." The original word here is exactly the same as that in the text; the structure of the sentence is also much the same; but no one mistakes its meaning for a moment. All agree that it refers to Christ in his revelation from heaven, when he shall come in the clouds with power and great glory. And if such is its unmistakable meaning here, why not take it in the same sense in the text? So in Thessalonians (1 : 6–10) he refers his readers to a time of rest, "when the Lord Jesus shall be revealed from heaven (εv TMη añozalvfer tov Kupiov, literally, at the Apocalypse of the Lord), with his mighty angels, in flaming fire, taking vengeance on them that know not God;when he shall come to be glorified in his saints, and to be admired in all them that believe." No one misunderstands what The Apocalypse of the Lord Jesus is in this passage. Paul himself explains it to be His coming, in just such administrations as were shown John in this book.

So again in 1 Peter 1:7, where that apostle speaks of his brethren as "in heaviness through manifold temptations," that the trial of their faith, "being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the Apocalypse (Ev aлozalóyet), appearing of Jesus Christ." Also in verse 13, where he exhorts his readers to "be sober, and hope to the end for the grace that is to be brought unto them at the Apocalypse (εv añоxaλúst), the revelation of Jesus Christ." All understand the reference in these