Revelation is perhaps the one book in the New Testament that Christians are most likely to find dauntingly inaccessible. Occasional verses are familiar, but as a whole this is a minefield of hard to follow allusions tangled up with other people’s outlandish speculations about the end times. Yet by taking this approach we miss Christ’s purpose in giving us this book, and correspondingly we miss out on the encouragement and instruction we should be getting from it. When James Durham embarked on his massive commentary on Revelation, he began by picking out the clearest themes of the book and pointing out why we should find it more accessible than we do. In this updated extract from his commentary, Durham shows the very plain and encouraging truths that Revelation reveals.

It may look very presumptuous to read this book, or attempt to explain it. Indeed there is need of much humility and soberness in going about such a work, and much need that the Spirit of Jesus Christ, who has given this book as a benefit to His church, would help us to take it up rightly.

Reasons to read Revelation

Yet its subject matter is very profitable and comforting to the church, to the end of the world. And when Christ gave it, as His last will and word to His church, his aim in doing so was to give a revelation, to make known His mind to them. This is why John is forbidden to seal it up – so that it would remain open for the good of His church. There is also plenty to motivate us and encourage us to read and search into it, for example the blessing in verse 3, “Blessed is he that readeth, and they that hear the words of this prophecy,” a saying which is repeated again after the prophetic part is immediately closed (chapter 22:7,14).

These all add up to notable encouragements, not only to try to read and seek to understand the Book of the Revelation, but also to lay it on us as a duty. We therefore resolve, through God’s grace, to attempt it, so that it will not be altogether useless to the “servants of God” to whom it is sent, according to verse 1.

It is true that many things in this book are obscure. It is also likely that we cannot expect them to be fully cleared up till God opens them up in some singular way.

However, there are many clear, edifying, and comforting passages of God’s mind in it. The Holy Ghost mixes these in for us to feed on, and to sweeten the passages that are more obscure, and to encourage the reader to search for the meaning of these more obscure parts.

Additionally, even in the passages that are most obscure, we may identify doctrines about the disposition of the church’s enemies, and how God gives His people victory, preservation and deliverance. The very obscure passages are after all things where there is little risk to us of being ignorant, compared to the danger of ignorance in fundamental truths, and yet they are things which God allows folks to search out by wisdom (“Here is wisdom,” he says, as in chapter 13:18).

Revelation’s introduction to itself

The whole style and shape of the Book of Revelation is by way of an epistle. It is Jesus Christ, by John, writing His last will to His church. And if any Scripture displays the sovereignty, majesty, justice, mercy and truth of God, for the comfort of His people, and in a way that makes the hearts of His enemies quake, this does.

It seems clear that the writer is John the Apostle, honoured here to bear Christ’s last message to His church. In chapter 1 he is simply called John, without any further designation, implying that he was the John so well known and famous for an infallible and extraordinary measure of the Spirit. This John was banished to the Isle of Patmos, which, from the ancient famous story, is clearly John the Apostle, as he was banished there under the persecution of Emperor Domitian. The description of him in verse 2 matches how he describes himself in his Gospel (John 21:24). Of course, this book (being prophetic) differs somewhat in style from his other writings, yet the style is not so unlike his, for there are many words and phrases in his Gospel, and in several chapters of this Book, which are very alike (such as, calling Christ the Word, and the Lamb, phrases which are distinctively John’s).

In the first verse of chapter 1, this book is called The Revelation, that is, the making open and unfolding of some things which had previously been obscure. Although they may still be obscure to us, yet they are no longer obscure in themselves, nor are they now as obscure to us as they were before.

It is also called the revelation of Jesus Christ. Partly because it was given out by Jesus Christ, the administrator and great prophet of His church. And partly also because so much of this revelation concerns the governing of His church.

It is the revelation which God gave unto him (that is, to Jesus Christ). This denotes the order of the persons of the Godhead in their subsisting and operations – the Father works from Himself, by the Son. It denotes too the way that Christ works as Mediator – he does the will of Him that sent Him: for, as God, the Son understands all things essentially by Himself, but as Mediator, things are given and communicated to Him.

The purpose of giving this revelation is to show unto His servants things which must shortly come to pass. This revelation must not be kept suppressed, but made forthcoming to His servants. His servants are not all the creatures, nor everyone in the visible church, nor even only those who are special servants by office (as John was, as an apostle), but those who were and are His followers, His subjects, and those who believe in Him in the visible church.

The subject of this revelation is things which must shortly come to pass – not things in the past, and not so much things in the present (although these are mentioned in chapters 2 and 3), but mainly, things to come. And it’s said that they must shortly come to pass, because, though the full accomplishment of them will not be till the end of the world (so these events cannot be confined within some few years), yet they began to be fulfilled instantly on the back of this revelation.

The way we receive this revelation is, He sent and signified it by His angel. Jesus Christ made use of the services of His angel to communicate this revelation, both to set out His dignity and grandeur, and to win the greater credit for the message.

The person it is revealed to is, His servant John. John was His servant by special delegation and office, in a special employment, as a steward in His house. Beyond all others, Christ’s servants have this great advantage and benefit, the privilege and prerogative that Christ writes His letters to them. Not a word is written to kings and great men, but this revelation is for Christ’s servants. To be Christ’s servants is to be God’s freemen, and they are the ones who manage to get the furthest distance into his secrets and mysteries.

Observe Christ’s way of working. Though this revelation is sent to His servants, yet it does not go to them directly, but first it is given to Christ, and He gives it to His angel, and the angel gives it to John, and John brings it out to the churches. Jesus Christ must have His own place. The first notice of anything concerning the good of the Church comes to Christ as Mediator, and He does nothing but He first reveals it to His servants the prophets (Amos 3). They are His servants of state to make known His mind to His people.

Blessings to the reader of Revelation

This book is commended in verse 3, Blessed is he that readeth and they that hear the words of this prophecy. This is to stir up folks to make use of it, because he knew many would be apprehensive about it, and readily put it to one side as useless and unprofitable. However, all Scripture is given by inspiration of God, and is profitable, etc. (2 Timothy 3:16). So this is added, Blessed is he that readeth.

This book is not a thing to be spoken of only, without being read and studied. Its seals are opened, and blessed are they that read it. It is a happy and a good thing, soberly and humbly to read, and to seek to understand it.

He adds, And blessed are they that hear the words of this prophecy. Not only private but also public reading and hearing of this book is commended, i.e., when it is read and expounded in public worship. By Christ’s own ordinance, this book is to be brought forth to His people.

Of course, people are ready to grow vain and complacent, and liable to rest on reading and hearing. So he adds another word, and keep those sayings that are written therein. It’s not the reading or the hearing simply, that will bring the blessing; but the observing and making right use of it.

Then he adds a reason why it should be read and heard, and why its sayings should be observed and made use of: because the time is at hand, when the things in this book will be fulfilled. Time is hastening on to when folks will be called to a reckoning as to what use they made of these sayings – the time when he will pour out His wrath on His enemies, and be very kind to His church and people.

Conclusion

Observe what a good thing it is to be studying the Scripture. It is a mark of the blessed man (Psalm 1). It makes the man of God wise to salvation. Particularly, it is good to be reading this book, and hearing it read. Those who are good at reading, let them use this gift well; and those who do not have this gift, let them take and make good use of other opportunities that will bring them to the knowledge of Christ’s mind. Blessedness is given to only six or seven sorts in the Book of Revelation, but twice or thrice over to those who study it (Revelation 22:7, 14).

Yet observe too that it’s not enough to give yourself to reading and hearing the Word, and you must not rest on reading and hearing. Rather, join practise with both. “Blessed are they that hear the Word of God, and keep it” (Luke 11:28). It is not the reader, or the hearer, but the doer, who is the blessed one. Indeed, supposing you were able to unfold all the mysteries in Revelation, if you do not conform yourselves to their intended meaning in your practice, you are just like the man in James 1:23-24, who, beholding his natural face in a glass, goeth his way, and forgetteth what manner of man he was. He that is a hearer, and not a doer, deceives his own soul. The hearing and reading that does you good, is what is put into practice.

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Perhaps we do not often pray, ‘Come, Lord Jesus.’ Perhaps it seems a difficult thing to ask. It is the final prayer of Scripture but does it appear in our prayers? Maybe we are even afraid to think or hear of Christ coming. For some people Christ’s second coming is associated with speculation and fear to some extent. For others it is not something that enters their thoughts very often. Still others only think about it when they are sick of the sin and suffering of this world. For whatever reason, few seem to be longing for that day. This can happen if our spiritual life is at a low ebb. Sometimes believers decline in watchfulness, their faith is not acting, and their love is not lively. So they are not in a fit posture for Christ’s coming. Yet the emphasis of Scripture ought to lead us to love His appearing (2 Timothy 4:8). “Even so, come, Lord Jesus”:  John Willison put it in this way: “Be frequently looking out and longing for Christ’s coming: as Abraham stood in his tent-door ready to go forth to meet the angels that were sent unto him, so should the believer keep himself in a waiting posture at this time. He should be like the loving wife, that longs and looks for the coming of her absent husband, according to his letters to her”. How can we increase our longing for Christ’s coming? Here are some ways.

James Durham helps us with this in the following updated extract by outlining ways we can increase our longing for Christ’s coming. First of all, he observes that for some who lack assurance or know they are not what they should be there are times we would like Christ to come, but they are afraid that we have not made peace with him properly. Believers like this want to be clear that they are friends with Christ, and to be in a better condition, before he comes. This is not a case of fearing Christ’s coming as such, but of desiring to be in a better state of readiness for his coming. The fear is about something in themselves, and yet there is a desire that Christ would come. These are entirely consistent.

Then again, perhaps there is love in our hearts to Christ and his coming, but we think nothing of it. It means so little to us. This will make us afraid of his coming. We are convinced theoretically that Christ’s coming is so desirable that they would choose it ahead of anything else, but in practical terms, our love is not as it should be. This should stir us all up to have our love more fresh and fervent, and avoid complacency.

For it is a bad sign when Christ’s coming is not valued, when there is no longing for it, and the heart is not desirous to hear of it. Do the Spirit and the Bride say, ‘Come, Lord Jesus,’ but our hearts say, ‘Go’? This is certainly evidence of a poor spiritual health in believers, and of lack of love in unbelievers who altogether neglect to love Christ and long for his coming.

There are other bad signs too. For example, if we never think of Christ’s coming in a way that leads us to pray for it or long for it. Or if the thought of him coming back is distasteful and uncomfortable to us. Our soul would never go out to meet him spontaneously and joyfully, but would have to be hauled out. Believers are supposed to be ‘looking for and hastening unto the coming of the Lord’ (2 Peter 3:12), so that when he comes, there is nothing left to do but to embrace him. But instead there is a widespread problem – people live without any reference to Christ’s coming. They are not setting their affections on things above, nor seeking to make their peace with Christ, or obtaining clarity on their relationship with him, or walking so as there would be no quarrels between Christ and them.

Nor do we make much effort (whether by praying or by other means) towards the things that have to happen before he comes, such as the enlargement of his kingdom. Neglecting this reveals our lukewarmness. If there was love to Christ’s coming, his kingdom would be close to our hearts, and we would be more public-spirited, and not so selfish. A selfish mind will never desire Christ’s coming. Neither will those whose hearts are not quit of the world. We are exceedingly addicted to the things of the world. The level of complacency and the amount of temporising among us tells how much we are wedded to the world.

Here are ways to increase our longing for Christ’s coming.

1. Grow in faith

The reason we don’t take much interest in Christ’s coming is because we have such little faith in the great advantages that accompany his coming. We do not believe that his appearing will be as glorious and advantageous, and so full of happiness. We do not believe that at the dissolution of all these things there will be a full victory over all enemies, and no sin nor sorrow any more for believers. There is a faintness in the faith of believers which spoils the longing for his coming.

2. Grow in assurance

We have little longing for Christ’s coming because we have little assurance that Christ will appear for our own glory and happiness. While souls are under doubts whether they will get good from Christ at his appearing, they cannot long for it. If folks were clear about their relationship with Christ, and grasped that all the promises will be performed to them at his coming, they would long for it much more. When people have little desire for Christ’s coming, it suggests that what they think is faith is more like complacency than real peace with God. If you believed in Christ’s coming, and your own involvement in it, it is impossible but that your soul would cry out, ‘When shall the day dawn? When will he rend these heavens and come down?’ You would have a longing to be through time, and a holy impatience at any mishap that you thought might prolong the wait.

3. Increase your dissatisfaction with life here

We do not look ahead to Christ’s coming because we are too busy settling down as if our rest was here. This shows that we do not primarily place our happiness in Christ’s second coming, but instead expect our good things here and now. People have some plan about their creature comforts, and want that to come to fruition before Christ comes. They do not consider that the coming of Christ is the most noble plan, and that preparing for Christ’s coming lays the groundwork for a better portion to them and their children than all their attainments in the world.

4. Have more communion with Christ

We have little longing for his coming at the last day because we have little experience of his coming now, in the felt manifestations of his Spirit and presence to our souls. If people were clear about their relationship with him, and frequent in communion with him, they would long to see his salvation perfected. When we get fresh proofs of Christ’s sweetness and fresh views of his excellence, then we have longing desires to enjoy him immediately. Little of this makes little crying out for the living God, or for appearing before God. It must be that you don’t taste that God is gracious, otherwise you would long for his coming. If only you would taste and see how good he is! If you had even a little experience of his ravishing sweetness! When a taste of him is so delectable, sweeter than honey and the honeycomb, like hidden manna, what must the full harvest be? What must the completing of the bargain be like, when the down-payment is so sweet?

It should be natural believers to long for Christ’s coming

It is unsuitable in everyone, and especially in believers, that there should be so little desire for Christ’s coming, so little praying for it. Is it in keeping with the great advantages we profess to expect when he comes? Is it in line with the many promises we have, and our profession to have a right to them? No sooner does Christ promise, but John, or the Bride, has an echo for the fulfilling of it. Is it consistent with professing love to Christ, not to desire union with him, and the full coming of his kingdom?

Our desires should also be in proportion to our admiration for what Christ has done in order to make way for his second coming. He came in the form of a servant, and did what he did, and suffered what he did, to make way for his coming again, to take believers to glory.

So failing to desire Christ’s coming implies great weakness in our faith, great lack of love, great uncertainty in our hope, and great disrespect for Christ. We make no good use of the promise of his coming, and we do not know what it is to be comforted in it.

Let us then stir ourselves up to desiring Christ’s coming, both as a duty that is required of us and as a frame that is requisite in us. This is what I would urge.
(1) Love Christ’s coming so much that you would neither rise in the morning nor lie down at night, without expressing some desires for it.
(2) Put up more prayers for it. It may be a cause of his delay, and of delaying many things that are to happen before he comes, that there is so little diligence in praying for his coming, or the things that must happen in order for him to come.
(3) Take it more seriously as something so closely connected with the Lord’s honour and the thriving of his kingdom, and something by which we evidence a kindly sympathy with our Lord. Do not content yourselves to pass over it with a dry wish. Consider that it is presented here as a frame of heart that is of the Spirit, ‘The Spirit and the Bride say, Come.’ To the extent that you want yourselves to show signs of being the natural branches of this vine, and members of the body of which he is the head, and a part of his Bride, to that extent, I urge you, say, ‘Come, Lord Jesus.’

The coming of Christ is a ground of notable consolation to believers. Our Lord has said and confirmed it, that he is coming, and that he is coming quickly. Among all the many dark, obscure passages in the Book of Revelation, this is clear. He says he is coming quickly to judge the world, to raise your bodies, to make up the union between him and them, to solemnise the marriage, to bring you who love his appearing to the wedding. All that you have heard spoken of it shall be made good.

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Have we stopped talking about it? ​In the past a lot was made of it but it seems increasingly rare to us to hear about the Second Coming these days. Perhaps people have grown a little confused or weary as they struggle to put together a timeline of the future. Yet previous generations had a range of different views that did not prevent them from drawing motivation from the second coming however near or far away they thought it was. That is because it is the great day of the manifestation of Christ’s glory and we ought to long for that. We lose a great deal if our focus is on the present with little thought of this glorious future.

Perhaps we need to remind ourselves of some of the core truths about the second coming. This leaflet by James Durham called Jesus Christ is Coming Again will help us with that. The following updated and abridged extract also helps us answer the question: why do believers long for Christ’s second coming?

1. Because of what it means for Christ

Nothing contributes more to Christ’s honour. Whatever aspersions have been cast on His honour, when Ge comes again, this will free His honour from them all, and will put His enemies underfoot. The way He reigns here will cease, and as a full conqueror He will enter into the possession of all He has bought, and get the satisfaction His soul desired for all His soul travails. And because believers have such a love for Christ’s honour, and to what will satisfy Him, of course they wish and long for the day when He shall be declared Lord and Christ. That will be the day of the marriage, which is pending till then.

2. Because of what it means for the church

That will be the day when the Church is made perfect. The bride will be presented spotless. All the firstborn will make their rendezvous. The queen will be brought in to the king in raiment of needlework, all the virgins following her. This is why it is called the day of all believers’ redemption (Romans 8:23), because their redemption is not perfected till then.

3. Because of what it means for the wicked

In that day, believers will get the full victory and triumph over all the enemies of Christ. Death and hell will then be cast into the lake (Revelation 20:14). Everything that offends will be cast out. Christ victory, and His saints’ victory and triumph is not complete till that day comes.

4. Because of what it means for believers

It is the day of our own individual marriage to Christ. This makes it to be all the more longed for, because every individual believer has his or her involvement in it. That is when there will be a complete divorce between them and the body of death – they will be married to Christ, and shall be like Him. We shall then see our redeemer, and no other for us.

5. Because of what it means for God’s promises

All God’s promises will be fulfilled then.

(a) The promises that refer to justification. At that day, believers’ justification will be declared openly and judicially. They shall be freed from the guilt of sin, and all the effects of it.

(b) The promises about sanctification. The body that was sown in corruption shall be raised in incorruption; it was sown in dishonour, it shall be raised in glory; it was sown in weakness, it is raised in power; it was sown a natural body, it is raised a spiritual body. The body that bore the image of the earthly Adam shall bear the image of the heavenly Adam, and so on. This corruption shall put on incorruption, and this mortal shall put on immortality (1 Corinthians 15:42-49). He shall change our vile bodies, and make them like His own glorious body (Philippians 3:21). Our bodies are ‘vile’ not so much for their form, as for the corruption that sticks to us.

(c) The promises about consolation. ‘Where he is, there his servants shall be.’ He shall then say, ‘Come, ye blessed of my Father, inherit the kingdom.’ Come, faithful servants, enter into the joy of your Lord and master.

(d) The promises of freedom from crosses. In this life, believers are subject to persecution, and we have no full freedom from sin, and while sin is in them, the cross attends them. But then there shall be no more curse, no more crying or complaining. The second coming of Christ brings absolute freedom from sin and all its effects.

(e) The promises of glorification. We will conformed to his image, placed on the throne, our souls and bodies reunited together and put in possession of glory, to have a place in the household, to eat and drink with Christ in his kingdom.

All these, and whatever we can think of that contributes to a believer’s comfort, and much more, will be perfected when Christ comes again.

6. Because of what it means for God’s prophecies

As well as the promises, all the prophecies will be accomplished that day. For example, prophecies about the glory of God, of His victory over enemies, of his calling in His ancient people, etc. That day will put an end to all prophecies. All that is in part shall be done away, when that which is perfect shall come.

7. Because of what it means for our souls and bodies

Believers will then be fully perfected. All of them together, in soul and body, will be fully perfected in that day. There shall be no darkness in their understandings, but they shall see the incomprehensible God (as far as they are capable, and as far as it is fitting for them to comprehend him), to the increase of their wondering and admiration, and for a foundation to their praise without any mistake, for all infirmities will be taken away.

8. Because of what it means for fellowship with Christ

There will be no more ordinances, just meeting Christ directly. For now, ordinances intervene between us and Christ – we know Him through the ordinances. But then, there will be nor more preaching, nor prayer, nor hearing of preaching, nor reading of Scripture, nor coming to church. In that day, the Lord will be the temple, and the light of the house, and we will enjoy him directly, non-mediately, in a way that swallows up the need for all intervening means of knowing Him.

9. Because of what it means for time

There will be no more time. There will be nothing left that is suited to time, or subject to time. Death changes our distance to God. Crosses and persecutions, all that is imperfect, are just the appendices of time, but in that day there will be nothing but what is unchangeable, and perfect in the highest degree.

When all these accompany Christ’s coming, and bring believers’ consolation to the maximum, is it any wonder if His coming is desirable to them and something they long for?

We can take it for granted then, that there is nothing more lovely to a believer, nothing more desirous, or longed for and prayed for when the believer is in a good frame.

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There was recent controversy about an alleged depiction of George Floyd as Christ at a Roman Catholic university. The icon used the Greek words for I Am. It reminds us of the constant tendency of the sinful heart to seek to make God and the Lord Jesus Christ in our own image. Scripture gives us no clue to the appearance of Christ, but it gives us much about what any representation can never convey—His divine majesty. That infinitely transcends our sinful thoughts and imaginations. Not only that, but Scripture reveals the full exercise of His divine power and glory together with a personalised infinite tenderness. This is difficult enough for us to comprehend, let alone communicate. Yet it is able to remove our very real and constant fears.

We see the majestic tenderness of Christ in the first chapter of Revelation. When John beholds the glory of the Redeemer he falls at Christ’s feet as though he were dead (Revelation 1:17). John manifests weakness but Christ reveals much love, tenderness, and skilfulness in dealing with him (Revelation 1:17-18). Our fears can be real and debilitating, Christ graciously observes this and deals with the excessive fears of His people to remove them. In the following updated extract, James Durham shows what we can learn from this.

1. Christ’s Majesty Requires Humility

The effect which the vision had on John, in the beginning of verse 17. For as stately and lovingly as Jesus Christ represented Himself, he could not bear it, but faints when he sees Him, and he falls at His feet as dead. This is the first effect of the vision. “I fell down as dead”; that is, “I was benumbed (as it were) and stunned with the sight of the excellent majesty and glory that I saw in Him, and I was put out of capacity to act in body or mind, as if I had been dead. I could no more exercise or act the acts of a living man, than a dead man can.” It is like the experience of Daniel (Daniel 10:8, 9) and others. This is for two reasons.

(a) It is due to the exceeding great distance that is between the infinite majesty of God and finite creatures. The brightness of the glory, excellency, and majesty of God the Creator, burdens and over-burdens the weakness and infirmity of the best of creatures. For if the eyes of creatures be that weak that they cannot look on the Sun, what wonder that flesh and blood is not able to look on the Sun of Righteousness. This new wine is too strong for our old bottles [cf. Matt. 9:17].

(b) It is due to a sense of sin and so a fear to appear before Him, which makes the creature fear they will be undone (Isaiah 6:5). Although before the Fall, when God and Adam were friends, he could have endured God to speak to him, yet after the Fall, the appearance of God is terrible to Him. When he hears His voice, he is afraid and runs and hides himself. And there is something of this fear that raises hesitancy in the best; a fear that rises from the sight of sin, which nearness to God exposes. It is likely that something of both was the case with John, as may be gathered from the Lord’s application of the remedy, and the reasons He uses in comforting him.

2. Christ’s Majesty Requires Reverential Fear

This shows us the great disproportion that is between creatures and the majesty of God. The beloved disciple John, cannot stand before Him when He reveals Himself, but falls down as dead. A little nearness to God should leave a stamp of humility and an impression of the majesty and excellency of God upon us (Isaiah 40:15, 17 and 41:11, 12, 24). This is one of the fountain graces, humility, and a holy awe of the majesty of God. And this is the way to come to it, to get a right sight of that excellent majesty that is in Him.

Reverence and admire God’s wise and well-ordered governing of this world, especially the things that concern His church and people. Wonder that God has ordered such a way in the works of creation and providence, and in the dispensation of the gospel, and the mysteries of salvation suitable to our weakness. This is so as communion may be kept with Him. In Job 26:9, one of the stately steps of His power is that He holds back the face of His throne and spreads His cloud upon it. He draws the veil of the firmament before His throne, to keep His glory from breaking forth and consuming men. And in the dispensation of the gospel, He has chosen the ministry of weak men to reveal His mind to us. He does not speak to us directly Himself, because we could not endure it. If you heard Him speak, as He did on mount Sinai, you would say as Israel did, “Let not God speak to us lest we die” (Exodus 20:19). This way of revealing Himself should make us wonder at His condescendence in hedging Himself up (as it were) for our good. We ought to reverence the one that deals so tenderly with us, when a little glimpse of His glory, a look of His eye, a drawing by of the veil, would kill us and make us as if we had never been.

3. Christ’s Majesty Prohibits Excessive Fear

Humility and reverence even in the best of God’s people, is often ready to degenerate into servile fear and discouragement. Worshiping Jesus Christ in humble reverence was required of John. Yet this excessive fear was not called for. Such is our weakness and the slipperiness of our walking, that we can hardly keep the right path, but deviate to one side or other. Our faith is ready to degenerate into presumption, and our humility to fainting and despondency of spirit, and our fear to discouragement, heartlessness, and distrust. Our corruption is ready to abuse anything. For though there is no excess in these graces, yet there may be in us excess in our exercising them due to the corruption which is in us. There is an excessive fear that God will not allow in His people. Everything that passes for fear and humility should not be admitted.

Christ says to John, “fear not.” This is because:

(a) It is a degenerating fear that breeds mistakes concerning Christ and deters this from Him. It weakens and discourages them in their fellowship with Him. Christ will not allow John’s fear to mar that. 

(b) It makes people incapable of hearing or receiving a message from Christ. When He speaks, they are benumbed, senseless and dead, they have ears, but hear not. It locks them up to such an extent that no word takes hold of them. Christ will not allow this in John.

(c) It disables, obstructs and mars in the duty that Christ requires. When John is called to write the vision, he falls as dead. Therefore, Christ tells him not to fear but rather rise up and write. He is required to reverence and fear Him but in a way that helps rather than hinders him in his duty.

We should learn not to fear as far as it has any of these effects. When fear exceeds, degenerates, and grows excessive in these three ways, our Lord allows it no more than He does proud complacency. Jesus Christ is, however, much more tender of souls under the one than He is to those under the other. Yet let us not indulges ourselves in these excessive fears as if we were in no danger.

4. Christ’s Tenderness Restores Us

We see Christ’s tender care for John. When he falls at His feet as dead, He comforts him. He laid his right hand upon him, as a sign of His kindliness for his encouragement. He also gives him a general word of exhortation, for his comfort, “fear not.” The exceeding tenderness and effectual nature of His care is shown in that He lays His hand on him and says, “fear not.” This intervenes in his trouble and raises him.

5. Christ’s Majesty Comforts Us

The great grounds of the comfort offered is holding Himself forth, “I am the first and the last.” This shows us see that when people are daunted from Christ by fear, and become discouraged and faint through mistaking Him, there is no way to cure this other than a right understanding of Him. The great grounds for mistaking Christ is ignorance of Him in His offices and worth. The right way to cure that mistake is the right knowledge and understanding of Him.

When souls are fainted and discouraged, Christ is both the cure and the curer. He must lay His hand on us and speak the word. He is the cure that is applied, and the physician that applies it. He touches and speaks, and the cure follows. Believers must receive the word out of Christ’s mouth for their encouragement before they can shake off discouragement. He has the tongue of the learned to speak a word in season to the weary soul. If we would look to Him more in ordinances, and if the Word were taken as from His mouth, we would prosper better than we do and profit more by the ordinances.

6. Christ’s Majestic Hand

More particularly, His right hand is His power. And His laying it on John is not any personal touch, but an inward strengthening and upstirring, as with Daniel (Daniel 10.10; Psalm 138:3). This shows us what our need is: our weakness and discouragement is often such that we have need not only of comfort, but of strength. It also shows us Christ’s way of dealing with souls. He will sometimes strengthen, ere He comfort. First, He lays His hand on them, and then follows it with the word of comfort, “fear not.” He sees this to be suitable, and it is a main evidence of Christ’s tenderness, faithfulness and wisdom that takes this way with His people.

7. Christ’s Tender Concern

Christ says, “fear not,” a word that is often used and repeated in the prophets, especially Isaiah chapters 41, 43, 44 and 56. He gives him three general grounds as to why he should not fear and to strengthen his faith. Our Lord Jesus’s exceeding tenderness is clear especially we faint and are discouraged, even when it arises through mistaken or wrong apprehensions of Him.

8. Christ’s Divine Tenderness

“I am the first and the last.” This is as though to say, “I am God, I was before the world, and will continue when the world shall have ended.” He is the eternal God, a unique quality that God possesses, and a proof of Christ’s Godhood. He tells John not to fear as if he were an enemy, stranger, or terrible spirit. He is God. And this may sustain one in friendship with God.

Our Lord Jesus is God; the first and the last. He that was born of the Virgin Mary, and so a true man, is God. He that was crucified, dead and buried, is God. This is one of the articles of our faith. And this place of scripture is to be looked on as a proof of it, against all the most quibbling enemies of our Lord’s deity. He that died was and is the first and the last and has the incommunicable attributes of the Godhead.

This has a world of consolation in it:
(a) Not only that there is a God, but that our Lord Jesus Christ is God, and that notwithstanding His being God, yet He has loved sinners so well that He took on man’s nature, {and in that nature} died for them, and that He who woos sinners, and offers to marry them, is God, and yet is very tender to them and of them, which is no small comfort. And it shows also that He is faithful and powerful to perform His promise to believers, so there is not a design of enemies laid from the beginning to this day, but He has a hand beyond it.

(b) We may expect good from God. Seeing Christ is God, {can believers look for hard dealing from Him?} He is absolute in His sovereignty and dominion, yet exercising it for the good of believers. What would anyone have for a greater grounds of comfort in times of confusion, than this? Let the world go as it will, our Lord Jesus is God and wisely orders all.

(c) When discouragements prevail, people are ready to mistake Christ, so they are ready to discredit on His Godhead, as if He were not faithful, or powerful, or wise, or tender enough.

(d) The solid cure for fear and fainting is to be acquainted with Christ as God. The ignorance of Christ is the ground of their being anxious, impatient, and stunned with faithless fears (1 John 5:4, 5).

9. Christ’s Redeeming Tenderness

He is also God and man in one person, He has suffered in His manhood, united to His Godhood. He is the one who lives, though He was dead and “behold I am alive for evermore.” In the original it is “ I am the living, and I was made dead, and behold, I live for evermore.” I am the living means “I am the living God, who from all eternity had life from myself, and gave life to all creatures that have life (John 5:26; Galatians 4:4). He is the true Mediator (God-man in one person), taking on the nature of man and satisfying the justice of God in undergoing the wrath of His Father, and in subjecting Himself to the death of the cross for the sins of His own elect. Both natures are joined in one person; yet it was not as God that He died, though the person that was God died.
this eternal Son of God became man, else He could not have died. He that was God, was also true man. And this is another ground of our faith, or a confirmation of an article of it. 2. That Jesus Christ in His man-head, satisfied justice. For He was dead, He laid down His life, and that willingly. No man taketh my life from me, but I lay it down, and take it up again [John 10:18]. 3. That Jesus Christ is God and man, having two distinct natures in one person. For in the one nature, He is living, and in the other nature, He that was living became dead; yet it is but one person that was both living and dead. Some things (as is ordinary) are attributed to the person that agree but to one of the natures, as Acts 20:28, God is said to have purchased His church with His own blood, not that the Godhead could suffer, but He that was God suffered. It may be said of the man Christ that He is omnipotent, yet not as man, but the person is omnipotent. So the person died, though not as God, but in respect of His human nature, and as he was man. These phrases from Christ’s own mouth clarify and confirm our faith.” And behold I am alive for evermore.“

Our Lord Jesus Christ, who died once, shall die no more. He who died out of love to His people, is risen and exalted to heavenly glory and dignity, and bears the office of Mediator, for the consolation of His people for evermore. His exaltation makes Him no less mindful, nor less affectionate and tender of believers in Him. John might have thought that a distance had now come in between Christ and Him, especially considered as God. But He tells John, He lives for his comfort, and that he may expect that He who gave life to all, and laid down His life for him, and other believers, would be tender for Him and his life.

“And behold, I live for evermore, Amen.” This indicates “in as far as I was once dead as man, now I am alive, and shall live for evermore.” “Behold, I live” points to His resurrection and the comfort that flows from it to believers. “I have overcome death, and live, and so I live, as I shall live forever, for the benefit of believers in me.” That is of special comfort to us, our life being linked to Christ’s life, who is God-man and our Mediator. Because He lives, we shall live also (John 14:19). His life is a guarantee of ours. The word “Amen” is added to confirm the truth of His resurrection, and to exclude all doubt in anyone of His living, not only as God, but as God and man in one person. Be assured you have a living Christ.

10. Christ’s Triumphant Tenderness

He says, “I have the keys of hell and death”, to point to His absolute sovereignty as Mediator in the state of humiliation and exaltation. Therefore, “fear not, John: for I have the keys of hell,” and order even what concerns them. The keys are the sign of government. It is spoken of Eliakim, a type of Christ, I will commit the Government into his hand. And then follows, the key of the house of David will I lay upon his shoulder (Isaiah 22:21). The meaning is, “I have absolute sovereignty and dominion over heaven and hell; I deliver and carry to heaven whom I please, none go there, but those whom I take in. And hell does not prevail at its own will; but is under my dominion: for I have supreme power over hell and death.” Not that Christ’s dominion is limited to these, but because hell and death are the two things that believers most fear. He tells them that they need not fear them, for they are both His vassals. The devil does not bears the keys, but Christ bears them Himself. These are the grounds of comfort that are given to John. And they are strengthening grounds of faith and salvation to all believers.

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