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A54655
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A commentary, or, An exposition with notes on the five first chapters of the Revelation of Jesvs Christ by Charles Phelpes.
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Phelpes, Charles.
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1678
(1678)
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Wing P1976; ESTC R20562
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778,103
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824
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ver 13. and therefore shall speak the more briefly here He is in the midst of them Namely visibly and conspicuously presenting himself in the view of them as a Lamb that hath been slain that so They might always see know and consider that this most mighty and glorious One is akin to them having been made partaker with them of flesh and blood without which he could not have been thus slain Heb. 2. 11-14 He hath taken our nature into union of person with the Divine nature and is married unto it Matth. 22. 2. And this is the Root and Foundation of all he hath done for us poor sinners of mankind and of what he hath obtained into himself for us and of that perfect and compleat preparation which is in him for us Matth. 22. 2-4 And those that so hear and learn of the Father as to come unto and believe in him are members of his Body of or out of his flesh and out of his bones Eph. 5. 30. And he may say to them as David bid Zadok and Abiathar the Priests say concerning himself unto the Elders of Judah Ye are my Brethren ye are my bones and my flesh 2 Sam. 19. 11 12. with Heb. 2. 11-13 And they may say unto and concerning him what the men of Judah said concerning David The King is near of kin to us ver 42. He is indeed a friend that loveth at all times and a Brother that is born for Adversity Prov. 17. 17. Oh this is our Goel our Kinsman and Redeemer to whom the right of Redemption appertained Lev. 25. 48 49. Ruth 2. 20. and Chap. 3. 9. and 4. 14. with 1 Tim. 2. 6. Gal. 3. 13. and Chap. 4. 4 5. And thus the four living Creatures may continually be minded of by his thus standing and abiding in the midst and view of them that they may at all times rejoyce with joy unspeabable in the belief thereof 1 Pet. 1. 6-8 And he is in the midst of them as a Lamb that had been slain that they might never be unmindful or forgetful of his precious blood but that it should be always highly valued and prized by them 1 Pet. 1. 19. Of this the Spirit of Christ which was in the Prophets did bear witness and testifie before-hand 1 Pet. 1. 11. Act. 17. 2 3. and Câ—ap 26. 22-23 Luke 24. 25-27 44-46 this the Apostles also have now more plainly and revealedly proclaimed and shewed the excellencie of 1 Cor. 1. 17 18-23 Gal. 3. 1. and Chap. 6. 14. And this is here in the view and sight of the four living Creatures That they might in Christ's sufferings and death see his love which passeth knowledge Ephess 3. 19 with 1 John 3. 16 2 Cor. 8 9. And the infinite lâ—ve of the Father who spared not his own Son but delivered him up for us all of which great and wonderful love the Holy Spirit beareth witness in the blood of Christ John 3. 16. 1 John 4. 8-14 and Chap. 5. 6. That therein they might see the vileness of their sins which is highly discovered in the Cross of Christ wherein God hath severely condemned and judged against sin and shewn the odiousness and hatefulness thereof unto himself Rom. 8. 3 32. and Chap. 6. 2 3 4. That they might see and remember whereby peace and attonement was made for their sins to wit by the blood of the Cross of Jesus Christ Col. 1. 20. with Lev. 6. 30 And whereby forgiveness of following sins is now in Christ for us In him we have redemption thorow his blood even the forgiveness of sins according to the riches of God's Grace Eph. 1. 7. Col. 1 14. For without blood-shedding there is no remission Heb. 9. 22. And whereby there is a way opened for their approach unto God we have liberty to enter into the Holiest by the blood of Jesus By a new and living way which he haeh consecrated for us thorow the veil that is to say his flesh c. Heb. 10. 19 20 That they might come unto and seed on him by faith for the Bread that he will give us is his flâ—sh which he hath given for the life of the world And except we eat of the flesh of the Son of Man and drink his blood we have no life in us John 6. 51-53-57 That they might come unto his blood as the blood of sprinkling that their hearts thâ—reby might be sprinkled frrom an evil Conscience and their Conscience from dead works to serve the living God and that they might in their whole man be thereby redeemed from their vain conversation Heb. 10 22. and Chap 12. 24. 1 Pet. 1. 19. Rev. 1. 5. and Chap. 5. 9. And he is in the view of them that are Inhabiters of Heaven that thereby they might be apted and occasioned to sing that new Song spoken of in this Chapter ver 8 and 9 and 10. and Chap. 14. 3. 3. And he stood and stands in the midst of the twenty four Elders Also that his pretious and excellent sufferings may never be forgotten by them but they also may sing that new Song ver 8-10 they who are present with the Lord are with this blood of sprinkling The Apostle therefore thus speaks The Spirits of just men made perfâ—ct and Jesus the Mediator of the New Testament or Covenant and the blood of sprinkling that speaketh better things than that of Abel Joyning all these together and he that comes to the first comes to the latter also even to Jesus and to this excellent and incorruptible Blood Heb. 12. 23 24. 1 Pet. 19. 20. In the midst of these two viz. of the four â—â—ving Creatures and four and twenty Elders he stands for all his delight are in the Saints that are in the earth and in the excellent Ones Psal 16. 2 3. 2 Cor. 5. 6-8 Phil. 1. 21-23 See Notes on Chap. 1. ver 13. 4. We are now to consider what this Lamb had Having seven horns and seven eyes which are the seven Spirits God sent forth into all the earth 1. Having seven Horns This word sâ—ven as is generally noted and has been often said is a number of perfection and so it appears to be used in Scripture So the seven locks of Sampson's heaâ— may mean all the locks thereof Judg. 16. 3. And so evidently they do mean afterwards for it is said Dâ—lilah câ—lled for a man and she caused him to shave off the seven lâ—câ—s of his hâ—ad wâ—ich is the same with shaving him or cutting off all his locks compare Judâ— 16. 19. with ver 17. Thus also it is to be understood when it is said He shall deliver thee in six troubles yea in sâ—ven there shall no evil touch tâ—eâ— Job 5. 8 19. Wâ—sdom â—ath builded hâ—r house she hath hâ—wn out her sâ—ven Pillars â—o wit all her Pillars Prov. 91. Thâ—re arâ— sâ—ven abâ—minations in his heart to wit the Persection thereof rov 26 25 And in this sense this number is very freqâ—ently usâ—d in
teachers who held the doctrine of Balaam were led out of the right way by their covetousness their love of money as was foretold by the Apostle Peter saying There will be false teachers among you who privily will bring in heresies of destruction even denying the Lord that bought them and thorow covetousness will they with feigned words make merchandise of you c. 2 Pet. 2. 1 3. with v. 14. 15. Jude 11. 16. and indeed The love of money is the root of all evil which while some have coveted after they have erred from the faith c. 1 Tim. 6. 9 10. 2 Tim. 4. 10. and needful it is that we should all of us take heed and beware of it and especially that they should flee from it and avoid it that go before others in the word of the Lord as the Apostle saith to Timothy But thou O Man of God flee these things 1 Tim. 6. 9 11. and such as are inclined unto and polluted with this iniquity of covetousness should not be chosen into the ministry 1 Tim. 3. 5. and v. 8. Tit. 1. 5 8. For this will lead them to be angry with and prepare war against them that put not into their mouths Mica 3. 5. and cause them to speak things which they ought not unto others Tit. 1. 8 9 10. 2. This covetousness of Balaam's led him 1. To endeavour to change and alter God's word and mind plainly made known and declared to him For God said unto Balaam thou shalt not go with the messengers of Balac thou shalt not curse the people at which time he did not go though his mind was too much inclined to the journey but he said unto them The Lord refuseth to give me leave to go go with you Numb 22. 5 14. yet when Balac sent again Princes more and more honourable then the former he was not content with what God had at the first spoken to him but again gives entertainment unto his messengers and entreateth them to tarry that night also that he might know what the Lord would say to him more v. 15. 20. as if though he had revealed his mind plainly enough before yet there might be some secret will in God coutrary to his revealed Or he might move him to change his mind or word well God came unto Balaam and said unto him If the Men come to call thee rise up and go with them But yet the word that I shall say unto thee that shalt thou do But he it seems never stays for being called but rose up in the morning and sadled his ass and went with the princes of Moab v. 15. 21. And when God's anger was kindled because he went and the Angel of the Lord stood in the way for an adversary against him he then saith If it displease thee I will get me back again of which he needed not to have made an if v. 22. 35. And when he came to Balac he went from one place to another with him that he might if possible change God's mind and curse Israel and to that end Balac brought him and he went into the High places of Baal v. 36. 41. thence to the top of Pisgah ch 23. 13 14. then to the top of Peor that looketh toward Jeshimon v. 27 28. c. To such evils will covetousness and the love of Honour Glory and applause of great ones bring a Man And it seems thorow covetousness these evil teachers in the Church of Pergamos who held the Doctrine of Balaam did also endeavour to change the word and Gospel of Christ to make it speak for them as the Apostle Paul saith there be some that trouble you and would pervert the Gospel of Christ Gal. 1. 7 8 9. And the Apostle Peter saith the unlearned unstable wrest those things that are hard to be understood as they do also the other scriptures which are more plain and easy to be understood 2 Pet. 3. 16. So the false teachers amongst the Corinthians did endeavour to beguile the believers as the Serpent beguiled Eve namely by telling them that God spake one thing and meant another 2 Cor. 11. 2. 3. with Gen. 3. 1 6. and how ready are they that have received the grace of God when they come to ask counsel in any matter if it like them not and they receive it not to endeavour to alter God's word or if they go to one friend and he gives wholsome and good counsel to them and they are not well-pleased with it how hastily run they to another that they may get meat for their lust and have their minds satisfied and many times in testimony of severe displeasure they are answered according to the Idols of their hearts and stumbling-blocks of their iniquitiâ—s Ezek. 14. 3 4 7 9 11. Jer. 42. 2. 6. 20. and ch 43 2. 2. When Balaam could not change God's mind he plainly giveth a bad counsel as here and so it was with many false prophets they proceeded from evil to evil and waxt worse and worse 2 Tim. 3. 1 3. and left the word of God and spake a vision of their own hearts and not out of the mouth of the Lord Jer. 14. 14. and ch 23. 9 16 23 32. and so did Balaam as here it followeth Who taught Balac to cast a stumbling-block before the Children of Israel c. Numb 31. 16. This was the evil doctrine of Balaam and also such like evil doctrine was held and taught by these false teachers here a great evil here let us for our usefulness consider 1. The person he taught was Balac the King of Moab he gave this evil counsel to him because the words and actions of Kings have usually greater influence upon Men than others and their counsel is more readily embraced and entertained Rev. 13. 3 8. as they may be and are instruments of much good to others when they are good themselves So they do much hurt when they are evil even to God's people also 2 Chron. 21. 11 13. 2 King 21. 11. and ch 23. 15. and too oâ—t these evil teachers inâ—inuate themselves into the affections of Kings and great ones and are too readily embraced by them when the true ones are lookt upon and dealt with as enemies to them and so it appears these corrupt teachers who are here likened to Balaam gave evil counsel to the Heathen Emperour or some Governours under him by their word or by their example also for so one may teach to wit with his feet and fingers Prov. 6. 13. 2. That which Balaam taught Balac to do was to cast a stumbling-block to lay a snare for the feet of others to scandalize and offend them which is a very great evil hence our Saviour saith whoso shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18. 6 9. And the causing a stumbling-block before others