A Commentary upon the Book of the Revelation Volume 2, Lectures on Chapters 4-11

by James Durham, Chris Coldwell (Editor)

English Puritanism and Scottish Presbyterianism in the seventeenth century had many bright and shining lights. Of these, James Durham (1622–1658), ranks alongside the greatest of his generation, for his theological depth, faithful preaching, and particularly for his moderate spirit at a time when such was in scarce supply. While he could have been a professor of theology in any university, Durham instead spent a brief ten year ministry preaching and lecturing for the most part in the Inner-Kirk of Glasgow Cathedral. It was thought that he poured so much of himself into his studies for sermons and lectures that it brought about his early death at the age of thirty-six. His works were often reprinted and left an impression that lasted for centuries. Recently, all of his sermons in two volumes and his lectures on the Book of Job and on the Ten Commandments have been published in new critical editions. Continuing with his lectures, the publishers are pleased to offer now a new critical edition of James Durham’s largest book, which, while it is his more theologically intense work, retains the same practical Uses and Applications of his sermons and other lectures.
Volume 2, Lectures on Chapters 4–11 is the second of three projected volumes. The theological digressions interspersed throughout cover such subjects as the nature and extent of the merit of Christ’s death, Mede’s Synchronisms, Christ’s Intercession, the idolatry of the Church of Rome, Prophesying, the Waldenses, and the founding of true churches by reformation out of corrupt churches. The text has been collated with a 1653 manuscript which in places is significantly different from the published edition of 1658. A new biography will appear in volume 3. Volume 3 will also contain a bibliographical essay covering Durham’s works and manuscripts, as well as the indices, including an index of errata of prior editions.
John Owen called James Durham, "one of good learning, sound judgement, and every way 'a workman that needeth not to be ashamed.'" To read Durham on Revelation is to find proof of this. His commentary provides what was, as Principal John MacLeod said, "in past days, the accepted Protestant view of that book". While Durham's historicist reading of Revelation is no longer the standard view, that should not deter readers, for, as Spurgeon said, “it would not be easy to find a more sensible and instructive work than this old-fashioned exposition. We cannot accept its interpretations of the mysteries, but the mystery of the gospel fills it with sweet savour.” The finest treasure in this commentary is not, however, Durham's exegetical work (helpful though this is!). Contained in his commentary are independent treatises which are the purest of theological gold. Make what you will of Durham's interpretation of Revelation, but extended essays on the Trinity, the call to the ministry, the nature of justification, and so on present Reformed thought at its best. As Richard A. Muller has said, this work “offers significant access to seventeenth-century Reformed and Presbyterian thought ... Durham’s work illustrates the relationship of Scripture with doctrine and piety and dogmatics.” Taken all in all, readers of this work will surely ultimately agree with Durham's contemporary Robert Blair, who said of this work, "Many Writers have done worthily, but thou excellest them all.”

504 pages, Hardcover

Published May 28, 2021

About the author

James Durham (1622 - 1658) was the eldest son of John Durham of Grange Durham Angus, and proprietor of ‘a good estate,’ then called Easter Powrie, in the county of Forfar. He studied at St. Andrews University, and afterwards lived at his country place. Subsequently he took arms in the civil war and became captain of a troop. Naturally serious and thoughtful, he had come under profound religious impressions on a visit to the relations of his wife (Anna, daughter of Francis Durham of Duntarvie) at Abercorn, near Edinburgh, and it was his being overheard praying with his soldiers by David Dickson, an eminent Presbyterian divine, that led to his devoting himself to the ministry.

After studying at Glasgow he was licensed as a preacher in 1647. That a man of his position should make such a change excited some comment among his old friends and neighbours, but his whole soul was in his new occupation, and he vindicated himself with great fervour.

Durham was a man of intense strength of conviction and great gravity of character. It is said of him, as of Robert Leighton, to whom in certain respects he bore a resemblance, that he was seldom known to smile. His studies, both in Scripture and in the theological and ecclesiastical questions of the day, were carried on with extraordinary diligence. Of his devotion to the Christian ministry he gave decided proof, both by his laboriousness in the work and by his retiring from the position and enjoyments of a country gentleman’s life.

Of his power and faithfulness as a preacher a remarkable illustration is said to have occurred at the time of Cromwell’s invasion of Scotland. It is said that Cromwell entered his church incognito, and got a seat as it happened in the pew of the provost’s daughter, who, as he wore the dress of an English officer, was by no means very courteous to him. At the close of the service Cromwell asked her the preacher’s name. She gave a curt reply and asked why he wished to know. Cromwell replied ‘because he perceived him to be a very great man, and in his opinion might be chaplain to any prince in Europe, though he had never seen him nor heard of him before.’ It is certain that Durham preached before Cromwell against the English invasion. One version of the story has it that Cromwell asked him whether it was his habit to preach on politics, and that he replied that it was not, but seeing him present he thought it right to let him know his mind.

For a time he exercised his ministry in Glasgow, and in 1650 he was appointed Professor of Divinity in the university there. But before he could be settled in that office the General Assembly decided that he should attend as chaplain on the king. The duties of this office he discharged ‘with such majesty and awe’ as to inspire the court with much reverence for him. When free from this situation he was again called to the ministry in Glasgow, and inducted into the ‘Inner Kirk.’

His health had never been strong, and he was prematurely old, partly the effect of the singularly laborious life of study which he led. He died on 25 June 1658, in the thirty-sixth year of his age. He was held by his contemporaries in the very highest esteem as one of the most able and godly men of the time.