Teks -- Revelation 1:1-5 (NET)

The Prologue

1:1 The revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John, 1:2 who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ. 1:3 Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near! 1:4 From John, to the seven churches that are in the province of Asia: Grace and peace to you from “he who is,” and who was, and who is still to come, and from the seven spirits who are before his throne, 1:5 and from Jesus Christ– the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 1:1 - The Revelation

The Revelation ( apokalupsis ).

Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné ), only once in the Gospels (Luk 2:32), but in lxx and common in the Epistles (2Th 1:7), though only here in this book besides the title, from apokaluptō , old verb, to uncover, to unveil. In the Epistles apokalupsis is used for insight into truth (Eph 1:17) or for the revelation of God or Christ at the second coming of Christ (2Th 1:7; 1Pe 1:7). It is interesting to compare apokalupsis with epiphaneia (2Th 2:8) and phanerōsis (1Co 12:7). The precise meaning here turns on the genitive following.

Robertson: Rev 1:1 - Of Jesus Christ

Of Jesus Christ ( Iēsou Christou ).

Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.

Robertson: Rev 1:1 - Gave him

Gave him ( edōken autoi ).

It is the Son who received the revelation from the Father, as is usual (Joh 5:20-23f., Joh 5:26, etc.).

Robertson: Rev 1:1 - To shew

To shew ( deixai ).

First aorist active infinitive of deiknumi , purpose of God in giving the revelation to Christ.

Robertson: Rev 1:1 - Unto his servants

Unto his servants ( tois doulois autou ).

Believers in general and not just to officials. Dative case. God’ s servants (or Christ’ s).

Robertson: Rev 1:1 - Must shortly come to pass

Must shortly come to pass ( dei genesthai en tachei ).

Second aorist middle infinitive of ginomai with dei . See this same adjunct (en tachei ) in Luk 18:8; Rom 16:20; Rev 22:6. It is a relative term to be judged in the light of 2Pe 3:8 according to God’ s clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome.

Robertson: Rev 1:1 - Sent and signified

Sent and signified ( esēmanen aposteilas ).

"Having sent"(first aorist active participle of apostellō , Mat 10:16 and again in Rev 22:6 of God sending his angel) "signified"(first aorist active indicative of sēmainō , from sēma , sign or token, for which see Joh 12:33; Act 11:28). See Rev 12:1 for sēmeion , though sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.

Robertson: Rev 1:1 - By his angel

By his angel ( dia tou aggelou autou ).

Christ’ s angel as Christ is the subject of the verb esēmanen , as in Rev 22:16 Christ sends his angel, though in Rev 22:6 God sends.

Robertson: Rev 1:1 - Unto his servant John

Unto his servant John ( tōi doulōi autou Iōanei ).

Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it"(Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter"(Swete). "Jesus is the medium of all revelation"(Moffatt).

Robertson: Rev 1:2 - Bare witness

Bare witness ( emarturēsen ).

First aorist active indicative of martureō , which, along with martus and marturia , is common in all the Johannine books (cf. Rev 22:18, Rev 22:20), usually with peri or hoti , but with cognate accusative as here in Rev 22:16, Rev 22:20; 1Jo 5:10. Epistolary aorist here, referring to this book.

Robertson: Rev 1:2 - The word of God

The word of God ( ton logon tou theou ).

Subjective genitive, given by God. The prophetic word as in Rev 1:9; Rev 6:9; Rev 20:4, not the personal Word as in Rev 19:14.

Robertson: Rev 1:2 - The testimony of Jesus Christ

The testimony of Jesus Christ ( tēn marturian Iēsou Christou ).

Subjective genitive again, borne witness to by Jesus Christ.

Robertson: Rev 1:2 - Even of all the things that he saw

Even of all the things that he saw ( hosa eiden ).

Relative clause in apposition with logon and marturian .

Robertson: Rev 1:3 - Blessed

Blessed ( makarios ).

As in Mat 5:3. This endorses the book as a whole.

Robertson: Rev 1:3 - He that readeth

He that readeth ( ho anaginōskōn ).

Present active singular articular participle of anaginōskō (as in Luk 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Co 3:14.). The church reader (anagnōstēs , lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (Rev 1:4) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done.

Robertson: Rev 1:3 - They that hear

They that hear ( hoi akouontes ).

Present active plural articular participle of akouō (the audience).

Robertson: Rev 1:3 - And keep

And keep ( kai tērountes ).

Present active participle of tēreō , a common Johannine word (1Jo 2:4, etc.). Cf. Mat 7:24. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages"(Moffatt).

Robertson: Rev 1:3 - Written

Written ( gegrammena ).

Perfect passive participle of graphō .

Robertson: Rev 1:3 - For the time is at hand

For the time is at hand ( ho gar kairos eggus ).

Reason for listening and keeping. On kairos see Mat 12:1, time of crisis as in 1Co 7:29. How near eggus (at hand) is we do not know any more than we do about en tachei (shortly) in Rev 1:1.

Robertson: Rev 1:4 - To the seven churches which are in Asia

To the seven churches which are in Asia ( tais hepta ekklēsiais tais en tēi Asiāi ).

Dative case as in a letter (Gal 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Act 20:5.) and at Colossal and Hierapolis (Col 1:1; Col 2:1; Col 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Rev 1:4, Rev 1:12, Rev 1:16; Rev 4:5; Rev 5:1, Rev 5:6; Rev 8:2; Rev 10:3; Rev 11:13; Rev 12:3; Rev 13:1; Rev 14:6.).

Robertson: Rev 1:4 - From him which is

From him which is ( apo ho ōn ).

This use of the articular nominative participle of eimi after apo instead of the ablative is not due to ignorance or a mere slip (lapsus pennae ), for in the next line we have the regular idiom with apo tōn hepta pneumatōn . It is evidently on purpose to call attention to the eternity and unchangeableness of God. Used of God in Exo 3:14.

Robertson: Rev 1:4 - And which was

And which was ( kai ho ēn ).

Here again there is a deliberate change from the articular participle to the relative use of ho (used in place of hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of eimi existed). The oracle in Pausanias X. 12 has it: Zeus ēn , Zeus esti , Zeus essetai (Zeus was, Zeus is, Zeus will be).

Robertson: Rev 1:4 - Which is to come

Which is to come ( ho erchomenos ).

"The Coming One,"futuristic use of the present participle instead of ho esomenos . See the same idiom in Rev 1:8; Rev 4:8 and (without ho erchomenos ) in Rev 11:17; Rev 16:5.

Robertson: Rev 1:4 - From the seven spirits

From the seven spirits ( apo tōn hepta pneumatōn ).

A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Rev 3:1; Rev 4:5; Rev 5:6 (from Zec 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T. , p. 374), unity in diversity (1Co 12:4).

Robertson: Rev 1:4 - Which are

Which are ( tōn article Aleph A, ha relative P).

Robertson: Rev 1:4 - Before his throne

Before his throne ( enōpion tou thronou autou ).

As in Rev 4:5.

Robertson: Rev 1:5 - Who is the faithful witness

Who is the faithful witness ( ho martus ho pistos ).

"The witness the faithful,"nominative in apposition like prōtotokos and archōn with the preceding ablative Iēsou Christou with apo , a habit of John in this book (apparently on purpose) as in Rev 2:13, Rev 2:20; Rev 3:12, etc. See this same phrase in Rev 2:13; Rev 3:14. The use of martus of Jesus here is probably to the witness (Rev 1:1) in this book (Rev 22:16.), not to the witness of Jesus before Pilate (1Ti 6:13).

Robertson: Rev 1:5 - The first-born of the dead

The first-born of the dead ( ho prōtotokos tōn nekrōn ).

A Jewish Messianic title (Psa 89:27) and as in Col 1:18 refers to priority in the resurrection to be followed by others. See Luk 2:7 for the word.

Robertson: Rev 1:5 - The ruler of the kings of the earth

The ruler of the kings of the earth ( ho archōn tōn basileōn tēs gēs ).

Jesus by his resurrection won lordship over the kings of earth (Rev 17:14; Rev 19:16), what the devil offered him by surrender (Mat 4:8.).

Robertson: Rev 1:5 - Unto him that loveth us

Unto him that loveth us ( tōi agapōnti hēmās ).

Dative of the articular present (not aorist agapēsanti ) active participle of agapaō in a doxology to Christ, the first of many others to God and to Christ (Rev 1:6; Rev 4:11; Rev 5:9, Rev 5:12.; Rev 7:10, Rev 7:12, etc.). For the thought see Joh 3:16.

Robertson: Rev 1:5 - Loosed

Loosed ( lusanti ).

First aorist active participle of luō (Aleph A C), though some MSS. (P Q) read lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.

Robertson: Rev 1:5 - By his blood

By his blood ( en tōi haimati autou ).

As in Rev 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

Vincent: Rev 1:1 - The Revelation

The Revelation ( ἀποκάλυψις )

The Greek word is transcribed in Apocalypse . The word occurs only once in the Gospels, Luk 2:32, where to lighten should be rendered for revelation . It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses:

(a.) The unveiling of something hidden , which gives light and knowledge to those who behold it . See Luk 2:32 (above). Christianity itself is the revelation of a mystery (Rom 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph 3:3). Paul received the Gospel which he preached by revelation (Gal 1:12), and went up to Jerusalem by revelation (Gal 2:2).

(b.) Christian insight into spiritual truth . Paul asks for Christians the spirit of revelation (Eph 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1Co 14:6, 1Co 14:26). Special revelations are granted to Paul (2Co 12:1, 2Co 12:7).

(c.) The second coming of the Lord (1Pe 1:7, 1Pe 1:13; 2Th 1:7; 1Co 1:7) in which His glory shall be revealed (1Pe 4:13), His righteous judgment made known (Rom 2:5), and His children revealed in full majesty (Rom 8:19).

The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,

(a.) Gal 1:16; Gal 3:23; Eph 3:5; 1Pe 1:12.

(b.) Mat 11:25, Mat 11:27; Mat 16:17; Luk 10:21, Luk 10:22; 1Co 2:10; 1Co 14:30; Phi 3:15.

(c.) Mat 10:26; Luk 2:35; Luk 12:2; Luk 17:30; Rom 1:17, Rom 1:18; Rom 8:18; 1Co 3:13; 2Th 2:3, 2Th 2:6, 2Th 2:8; 1Pe 1:5; 1Pe 5:1.

The word is compounded with ἀπό from , and καλύπτω to cover . Hence, to remove the cover from anything; to unveil . So of Balaam, the Lord opened or unveiled his eyes (ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Num 22:31, Sept.). So Boaz to Naomi's kinsman: " I thought to advertise thee:" Rev., " disclose it unto thee" (ἀποκαλύψω τὸ οὖς σου : Rth 4:4, Sept.). Lit., I will uncover thine ear .

The noun ἀποκάλυψις revelation , occurs only once in the Septuagint (1Sa 20:30), in the physical sense of uncovering . The verb is found in the Septuagint in Dan 2:19, Dan 2:22, Dan 2:28.

In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, " reveal (ἀποκαλύψας ) to me the power of Rhetoric" (" Gorgias," 460): " Uncover your chest and back" (" Protagoras," 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.

The following words should be compared with this: Ὀπτασία a vision (Luk 1:22; Act 26:19; 2Co 12:1). Ὅραμα a vision (Mat 17:9; Act 9:10; Act 16:9). Ὅρασις a vision (Act 2:17; Rev 9:17. Of visible form, Rev 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown , without anything to show whether it is understood or not.

As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.

Ἐπιφάνεια appearing (hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2Ti 1:10, where it signifies His first appearing in the flesh. See 2Th 2:8; 1Ti 6:14; Tit 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearings . The appearings are the media of the revealings .

Φανέρωσις manifestation ; only twice in the New Testament; 1Co 12:7; 2Co 4:2. The kindred verb φανερόω to make manifest , is of frequent occurrence. See on Joh 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1Ti 3:16; 1Jo 1:2; 1Pe 1:20; Col 3:4; 1Pe 5:4). See also Joh 2:11; Joh 21:1.

Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated ; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling , precedes and produces the φανέρωσις or manifestation . The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed .

The Revelation here is the unveiling of the divine mysteries .

Vincent: Rev 1:1 - Of Jesus Christ

Of Jesus Christ

Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.

Vincent: Rev 1:1 - To shew

To shew ( δεῖξαι )

Frequent in Revelation (Rev 4:1; Rev 17:1; Rev 21:9; Rev 22:1). Construe with ἔδωκεν gave : gave him to shew . Compare " I will give him to sit" (Rev 3:21): " It was given to hurt" (Rev 7:2): " It was given him to do;" (A.V. " had power to do;" Rev 13:14).

Vincent: Rev 1:1 - Servants

Servants ( δούλοις )

Properly, bond-servants . See on Mat 20:26; see on Mar 9:35.

Vincent: Rev 1:1 - Must

Must ( δεῖ )

As the decree of the absolute and infallible God.

Vincent: Rev 1:1 - Shortly come to pass

Shortly come to pass ( γενέσθαι ἐν τάχει )

For the phrase ἐν τάχει shortly , see Luk 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2Pe 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment : must shortly come to pass in their entirety .

Vincent: Rev 1:1 - He sent

He sent ( ἀποστείλας )

See on Mat 10:2, Mat 10:16.

Vincent: Rev 1:1 - Signified

Signified ( ἐσήμανεν )

From σῆμα a sign . Hence, literally, give a sign or token . The verb occurs outside of John's writings only in Act 11:28; Act 25:27. See Joh 12:33; Joh 18:32; Joh 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in Joh 12:33, where Christ predicts the mode of His death in a figure. Compare sign , Rev 12:1.

Vincent: Rev 1:1 - Angel

Angel ( ἀγγέλου )

Strictly, a messenger . See Mat 11:10; Luk 8:24; Luk 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan 8:15, Dan 8:16; Dan 9:21; Dan 10:10; Zec 1:19). See on Joh 1:51.

Vincent: Rev 1:1 - Servant

Servant

Designating the prophetic office. See Isa 59:5; Amo 3:7; compare Rev 19:10; Rev 22:9.

Vincent: Rev 1:2 - Bare record

Bare record ( ἐμαρτύρησεν )

See on Joh 1:7. Rev., bear witness . The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1Jo 2:13, and compare the introduction to Thucydides' " History:" " Thucydides, an Athenian, wrote (ξυνέγραψε ) the history of the war," etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past.

Vincent: Rev 1:2 - Word of God

Word of God

Not the personal Word, but the prophetic contents of this book. See Rev 22:6.

Vincent: Rev 1:2 - Testimony

Testimony ( μαρτυρίαν )

For the phrase to witness a witness see Joh 4:32. For the peculiar emphasis on the idea of witness in John, see on Joh 1:7. The words and the ides are characteristic of Revelation as of the Gospel and Epistles.

Vincent: Rev 1:2 - And

And ( τε )

Omit. The clause all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ , marking these as seen by him. Rev. adds even .

Vincent: Rev 1:2 - All things that he saw

All things that he saw ( ὅσα εἶδεν )

Lit., as many things as he saw . In the Gospel John uses the word εἶδεν saw , only twice of his own eye-witness (Joh 1:40; Joh 20:8). In Revelation it is constantly used of the seeing of visions. Compare Rev 1:19. For the verb as denoting the immediate intuition of the seer, see on Joh 2:24.

Vincent: Rev 1:3 - Blessed

Blessed ( μακάριος )

See on Mat 5:3.

Vincent: Rev 1:3 - He that readeth

He that readeth ( ὁ ἀναγινώσκων )

See on Luk 4:16. The Reader in the Church. See 2Co 3:14. They that hear , the congregation. The words imply a public , official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70.

Vincent: Rev 1:3 - And keep

And keep ( καὶ τηροῦντες )

The absence of the article from τηροῦντες keeping (compare οἱ ἀκούντες they that hear ), shows that the hearers and the keepers form one class. Τηρεῖν to keep , is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of " keeping" in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved , 1Pe 1:4.

Vincent: Rev 1:3 - Prophecy

Prophecy

See on prophet , Luk 7:26.

Vincent: Rev 1:3 - Which are written

Which are written ( τὰ γεγραμμένα )

Perfect participle, have been written , and therefore stand written .

Vincent: Rev 1:3 - The time

The time ( ὁ καιρὸς )

See on Mat 12:1.

Vincent: Rev 1:3 - At hand

At hand ( ἐγγύς )

Lit., near . See on shortly , Rev 1:1.

Vincent: Rev 1:4 - John

John

Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized.

Vincent: Rev 1:4 - Seven

Seven

Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Lev 4:6, Lev 4:17; Lev 8:11, Lev 8:33; Num 19:12). " Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deu 28:7; 1Sa 2:5); of punishment to those who are froward in the covenant (Lev 26:21, Lev 26:24, Lev 26:28; Deu 28:25), or to those who injure the people in it (Gen 4:15, Gen 4:24; Exo 7:25; Psa 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee."

Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's " Epistles to the Seven Churches" ).

Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Matthew 13; seven loaves, seven words from the cross, seven deacons, seven graces (Rom 12:6-8), seven characteristics of wisdom (Jam 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number.

So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents.

Again the use of the number three is, as Professor Milligan remarks, " so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration." There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or " thrice holy," is sung to God the Almighty, to whom are ascribed three attributes of glory.

Vincent: Rev 1:4 - Seven Churches

Seven Churches

Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Rev 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal.

Vincent: Rev 1:4 - In Asia

In Asia

See on Act 2:9.

Vincent: Rev 1:4 - Grace - peace

Grace - peace

For grace (χάρις ), see on Luk 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals.

Vincent: Rev 1:4 - From Him which is, and which was, and which is to come

From Him which is, and which was, and which is to come ( ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος )

The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which (ὁ ) is not construed with the preposition from (ἀπό ), which would require the genitive case, but stands in the nominative case.

Each of these three appellations is treated as a proper name. The Father is Him which is , and which was , and which is to come . This is a paraphrase of the unspeakable name of God (Exo 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is , is the Septuagint translation of Exo 3:14, " I am the ὁ ὢν ( I am ):" " ὁ ὢν ( I am ), hath sent me unto you." The One who was (ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come . Compare Rev 11:17; Rev 16:5; and " was (ἦν ) in the beginning with God" (Joh 1:2). Which is to come (ὁ ἐρχόμενος ). Lit., the One who is coming . This is not equivalent to who shall be ; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be . The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability . Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come , is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Rev 1:7; Rev 22:20).

The phrase which is to come , is often applied to the Son (see on 1Jo 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. " The Son is never alone, even as Redeemer" (Milligan). Compare " We will come unto him," Joh 14:23. Origen quotes our passage with the words: " But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, ' Who is , etc.'" Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: " I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil."

The Spirit is designated by

Vincent: Rev 1:4 - The seven Spirits

The seven Spirits ( τῶν ἑπτὰ πνευμάτων )

Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2Co 13:13. The reference is not to the seven principal angels (Rev 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Rev 4:5, the seven lamps of fire, " which are the seven Spirits of God:" Rev 3:1, where Jesus is said to have " the seven Spirits of God." Thus the seven Spirits belong to the Son as well as to the Father (see Joh 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, " the eyes of the Lord, which run to and fro through the whole earth" (Zec 3:9; Zec 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zec 4:2).

Hence the Holy Spirit is called the Seven Spirits ; the perfect, mystical number seven indicating unity through diversity (1Co 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, " Seven Churches" ) says: " And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace."

Vincent: Rev 1:5 - Jesus Christ

Jesus Christ

The Son. Placed after the Spirit because what is to follow in Rev 1:5-8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence. Compare the Prologue of the Gospel, and Rev 1:1, Rev 1:2, of this chapter.

Vincent: Rev 1:5 - The faithful witness

The faithful witness ( ὁ μάρτυς ὁ πιστὸς )

For the phraseology see on 1Jo 4:9. For witness , see on Joh 1:7; see on 1Pe 5:1. As applied to the Messiah, see Psa 89:37; Isa 55:4. The construction again departs from the grammatical rule. The words witness , first-born , ruler , are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ . This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Rev 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mat 24:45; Luk 12:42). Hence, trustworthy (1Co 7:25; 2Ti 2:2). Of things that can be relied upon (1Ti 3:1; 2Ti 2:11). (2), Confiding; trusting; a believer (Gal 3:9; Act 16:1; 2Co 6:15; 1Ti 5:16). See on 1Jo 1:9. The word is combined with ἀληθινός , true , genuine in Rev 3:14; Rev 19:11; Rev 21:5; Rev 22:6. Richard of St. Victor (cited by Trench) says: " A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil."

Vincent: Rev 1:5 - The first-begotten of the dead

The first-begotten of the dead ( ὁ πρωτότοκος ἐκ τῶν νεκρῶν )

Rev., the first-born . The best texts omit ἐκ from . Compare Col 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Rom 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1Th 4:14). Some interpreters, rendering first-born , find in the phrase the metaphor of death as the womb which bare Him (see on Act 2:24). Others, holding by the rendering first-begotten , connect the passage with Psa 2:7, which by Paul is connected with the resurrection of Christ (Act 13:32, Act 13:33). Paul also says that Jesus " was declared to be the Son of God with power by the resurrection from the dead" (Rom 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begotten or born , is everywhere in the New Testament used in the sense of to bear or to bring forth , and has nowhere the meaning beget , unless Jam 1:15 be an exception, on which see note. In classical Greek the meaning beget is common.

Vincent: Rev 1:5 - The Ruler of the kings of the earth

The Ruler of the kings of the earth ( ὁ ἄρχων τῶν βασιλέων τῆς γῆς )

Through resurrection He passes to glory and dominion (Phi 2:9). The comparison with the kings of the earth is suggested by Psa 2:2. Compare Psa 89:27; Isa 52:15; 1Ti 6:16; and see Rev 6:15; Rev 17:4; Rev 19:16.

Vincent: Rev 1:5 - Unto Him that loved

Unto Him that loved ( τῳ ἀγαπήσαντι )

The true reading is ἀγαπῶντι that loveth . So Rev. Christ's love is ever present See Joh 13:1.

Vincent: Rev 1:5 - Washed

Washed ( λούσαντι )

Read λύσαντι loosed . Trench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing , and λύτρον a ransom , both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer (ὁ ἀπολούων ) and the absolver (ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed , compare Psa 51:2; Isa 1:16, Isa 1:18; Eze 36:25; Act 22:16; Eph 5:26; Tit 3:5. If loosed , compare Mat 20:28; 1Ti 2:6; 1Pe 1:18; Heb 9:12; Gal 3:13; Gal 4:5; Rev 5:9; Rev 14:3, Rev 14:4.

Wesley: Rev 1:1 - The Revelation

Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies.

Wesley: Rev 1:1 - Of Jesus Christ

Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ.

Wesley: Rev 1:1 - Which God gave unto him

According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants.

Wesley: Rev 1:1 - To show

This word recurs, Rev 22:6; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages.

Wesley: Rev 1:1 - His servants

Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not.

Wesley: Rev 1:1 - The things which must shortly come to pass

The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it.

It is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be.

Wesley: Rev 1:1 - And he

Jesus Christ.

Wesley: Rev 1:1 - Sent and signified them

Showed them by signs or emblems; so the Greek word properly means.

Wesley: Rev 1:1 - By his angel

Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Rev 17:1; Rev 21:9; Rev 22:6, Rev 22:16.

Wesley: Rev 1:1 - To his servant John

A title given to no other single person throughout the book.

Wesley: Rev 1:2 - Who hath testified

In the following book.

Wesley: Rev 1:2 - The word of God

Given directly by God.

Wesley: Rev 1:2 - And the testimony of Jesus

Which he hath left us, as the faithful and true witness.

Wesley: Rev 1:2 - Whatsoever things he saw

In such a manner as was a full confirmation of the divine original of this book.

Wesley: Rev 1:3 - Happy is he that readeth, and they that hear, the words of this prophecy

Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled.

Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament.

In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding.

Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture.

Wesley: Rev 1:3 - He that readeth and they that hear

St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages.

Wesley: Rev 1:3 - The words of this prophecy

It is a revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches.

Wesley: Rev 1:3 - And keep the things which are written therein

In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively.

Wesley: Rev 1:3 - For the time

Of its beginning to be accomplished.

Wesley: Rev 1:3 - Is near

Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!

Wesley: Rev 1:4 - John

The dedication of this book is contained in Rev 1:4-6; but the whole Revelation is a kind of letter.

Wesley: Rev 1:4 - To the seven churches which are in Asia

That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever.

Wesley: Rev 1:4 - And from the seven spirits which are before his throne

Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.

Wesley: Rev 1:5 - And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth

Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as "the first fruits of them that slept;" and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords." This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.

JFB: Rev 1:1 - Revelation

An apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (Rev 1:3), is directed to reveal.

JFB: Rev 1:1 - of Jesus Christ

Coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL]. Compare His promise, Joh 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Joh 16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.

JFB: Rev 1:1 - which God gave unto him

The Father reveals Himself and His will in, and by, His Son.

JFB: Rev 1:1 - to show

The word recurs in Rev 22:6 : so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (Rev 22:18-19), have the effect of marring the sense of the context and the comparison of passages together [BENGEL].

JFB: Rev 1:1 - his servants

Not merely to "His servant John," but to all His servants (compare Rev 22:3).

JFB: Rev 1:1 - shortly

Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Rev 1:3; Rev 22:6, "shortly"; Rev 22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (Rev 20:1-15) at least are included, the time is declared to be at hand. Luk 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Dan. 9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.

JFB: Rev 1:1 - he sent

Jesus Christ sent.

JFB: Rev 1:1 - by his angel

Joined with "sent." The angel does not come forward to "signify" things to John until Rev 17:1; Rev 19:9-10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Rev 1:10-11; Rev 4:1; in Rev 6:1 one of the four living creatures acts as his informant; in Rev 7:13, one of the elders; in Rev 10:8-9, the Lord and His angel who stood on the sea and earth. Only at the end (Rev 17:1) does the one angel stand by Him (compare Dan 8:16; Dan 9:21; Zec 1:19).

JFB: Rev 1:2 - bare record of

"testified the word of God" in this book. Where we would say "testifies," the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; Rev 1:3, "the words of this prophecy."

JFB: Rev 1:2 - the testimony of Jesus

"the Spirit of prophecy" (Rev 19:10).

JFB: Rev 1:2 - and of all things that, &c.

The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."

JFB: Rev 1:3 - he that readeth, and they that hear

Namely, the public reader in Church assemblies, and his hearers. In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special blessing attends him who reads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," Rom 2:13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or prophet inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.

JFB: Rev 1:4 - John

The apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.

JFB: Rev 1:4 - seven churches

Not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See TRENCH'S [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Rev 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Gen 2:3; Eze 20:12). Circumcision, the sign of the covenant, after seven days (Gen 17:12). Sacrifices (Num 23:1; Num 14:29; 2Ch 29:21). Compare also God's acts typical of His covenant (Jos 6:4, Jos 6:15-16; 2Ki 5:10). The feasts ordered by sevens of time (Deu 15:1; Deu 16:9, Deu 16:13, Deu 16:15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Isa 6:3; the blessing, Num 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Rev 4:6; Eze 1:5-6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Dan 2:32-33; Dan 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Act 10:11; the four horns, the sum of the world's forces against the Church, Zec 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture.

JFB: Rev 1:4 - Asia

Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.

JFB: Rev 1:4 - Grace . . . peace

Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jo 1:3.

JFB: Rev 1:4 - him which is . . . was . . . is to come

A periphrasis for the incommunicable name JEHOVAH, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (Rev 1:7). Still it is THE FATHER as distinguished from "Jesus Christ" (Rev 1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.

JFB: Rev 1:4 - the seven Spirits which are before his throne

The oldest manuscripts omit "are."

JFB: Rev 1:4 - before

Literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Rev 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.

JFB: Rev 1:5 - the faithful witness

Of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [RICHARD OF ST. VICTOR in TRENCH]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."

JFB: Rev 1:5 - the first-begotten of the dead

(Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [ALFORD]; but as Act 13:33; Rom 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Psa 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mat 19:28).

JFB: Rev 1:5 - the prince

Or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Psa 2:2): these He shall break in pieces (Psa 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.

JFB: Rev 1:5 - Unto him that loved us

The oldest manuscripts read the present, ". . . loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.

JFB: Rev 1:5 - washed us

The two oldest manuscripts read, "freed (loosed as from a bond) us": so ANDREAS and PRIMASIUS. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Rev 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mat 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.

Clarke: Rev 1:1 - The Revelation of Jesus Christ

The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book

Clarke: Rev 1:1 - Things which must shortly come to pass

Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Rev 1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: -

- et incipient magni procedere menses

"And those times, pregnant with the most stupendous events, will begin to roll on."

Clarke: Rev 1:2 - Who bare record of the word of God

Who bare record of the word of God - Is there a reference here to the first chapter of John’ s gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse.

Clarke: Rev 1:3 - Blessed is he that readeth

Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils

Clarke: Rev 1:3 - The time is at hand

The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on Rev 1:1

These three verses contain the introduction; now the dedication to the seven Churches commences.

Clarke: Rev 1:4 - John to the seven Churches

John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem.""The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came.""The word of the Lord came expressly unto Ezekiel, the priest.""The word of the Lord that came unto Hosea, the son of Beeri.""The word of the Lord that came to Joel.""The words of Amos, who was among the herdsmen of Tekoa.""The vision of Obadiah; thus saith the Lord.""The word of the Lord came unto Jonah."So, "The revelation of Jesus Christ, which he sent and signified to his servant John.""John to the seven Churches,"etc

The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries

Clarke: Rev 1:4 - Grace be unto you

Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles

Clarke: Rev 1:4 - From him which is, and which was, and which is to come

From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah ; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah ), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah , vehu hoveh , vehu yihyeh ; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi , veani hu achshaiu , veani hu laathid labo ; I Was, I Now Am, and I Will Be in Future."In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah , hoveh , veyihyeh ; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come."This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante , the eternity that was before time, and aeternitas a parte post , the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more

Clarke: Rev 1:4 - The seven Spirits - before his throne

The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel’ s Targum, on Gen 11:7 : God said to the Seven Angels which stand before him, Come now, etc

In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil."Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders

That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Rev 3:1; Rev 4:5; and particularly Rev 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.

Clarke: Rev 1:5 - The faithful witness

The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass

Clarke: Rev 1:5 - The first-begotten of the dead

The first-begotten of the dead - See the note on Col 1:18

Clarke: Rev 1:5 - The prince of the kings

The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will

Clarke: Rev 1:5 - Unto him that loved us

Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See Joh 3:16

Clarke: Rev 1:5 - Washed us from our sins

Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

Defender: Rev 1:1 - Revelation

The last book of the Bible gets its name from this first word (Greek apokalupsis), which means literally an "unveiling" of something previously concealed. The same word is translated "the coming of our Lord Jesus Christ" (1Co 1:7), "the appearing of Jesus Christ" (1Pe 1:7), and "the Lord Jesus shall be revealed from heaven" (2Th 1:7). This book is not about certain things Christ has revealed. Rather, it is about the revelation - the unveiling, the appearing - of Christ Himself.

Defender: Rev 1:1 - shortly

"Shortly" (Greek en tachei) means literally "in speed." It can be understood in either of two ways, or both: (1) the coming of Christ is always imminent; (2) when He does come, the events described in this book will all take place in a short period of time.

Defender: Rev 1:1 - signified

Although some writers take this word to mean that the book is composed largely of "signs," or symbols, it is always used in the New Testament in the sense of "indicated." It is related to the Greek word for "sign;" however, "sign"; as used in the New Testament, means "miracle," not merely a symbol of something else. Its use here possibly suggests that these events which are about to come to pass, are being revealed to John in a special, miraculous way.

Defender: Rev 1:1 - angel

Note that the message was mediated to John not by Christ Himself but by a certain designated angel (compare Rev 22:6-9).

Defender: Rev 1:1 - John

The writer claims a number of times to be John, obviously the same John who was the beloved disciple and who wrote the Gospel of John and the three Epistles of John. The vocabulary and general perspective of the five books, as well as uniform tradition, all agree on this."

Defender: Rev 1:2 - record

The Book of Revelation is John's record of what he saw and heard taking place in the future. John uses the same, or related, Greek word (all derived from martios) frequently in the book of Revelation, as well as in his other writings. In Revelation, it is translated "witness" four times, "testimony" or "testify" nine times, and "martyr" twice."

Defender: Rev 1:3 - Blessed

This is the only book of the Bible where blessing is promised to all who either read it or hear it read. This fact indicates that its meaning and message are clear. A book that could not be understood could hardly be a blessing to anybody."

Defender: Rev 1:4 - seven

This is the first occurrence of the number seven in Revelation. The word (Greek hepta) occurs fifty-four times in this book, more than in all the rest of the New Testament combined. The reason for its pervasive use in Revelation is undoubtedly to emphasize that this book completes God's written revelation to man. Ever since God completed His creation of the world in six days and rested on the seventh, "seven" has been regarded in general as indicating fullness or completion.

Defender: Rev 1:4 - Asia

These churches were seven real local churches, but they represent all churches with their various merits and problems. Christ's messages to them surely are also directed to all churches of all times and all places. It is significant that the Apostle Paul also wrote inspired messages to seven different local churches - the churches at Rome, Corinth, Galatia, Ephesus, Philippi, Colosse and Thessalonica. The church at Ephesus was included in both sets of epistles. This church was founded by Paul, then eventually ministered to by John.

Defender: Rev 1:4 - to come

The message of grace and peace is sent through John by the three that bear witness in heaven (1Jo 5:7).

Defender: Rev 1:4 - Spirits

The seven spirits are not seven angels at the throne. If they were angels, the text would say so. Since they join with the Father and Christ in sending the message, they must be one with God and should be recognized as the sevenfold Holy Spirit. This sevenfold nature of the Spirit presumably speaks of His ministry in the whole world (Joh 16:8; 2Ch 16:9). There is also a possible reference to Isa 11:2, which speaks of "the spirit of the Lord" resting on the coming Messiah. He is then called "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.""

Defender: Rev 1:5 - kings of the earth

Jesus Christ is anointed Prophet, Priest and King. As the "faithful witness," or "martyr," He shed His blood for our sins. As "the firstborn from the dead" (Col 1:18), He is our great "high priest for ever after the order of Melchizedec" (Heb 6:20). As the prince of earthly kings, He is also "Lord of lords, and King of kings" (Rev 17:14)."

TSK: Rev 1:1 - Revelation // which God // to show // which must // and he // John

Revelation : Dan 2:28, Dan 2:29; Amo 3:7; Rom 16:25; Gal 1:12; Eph 3:3

which God : Joh 3:32, Joh 8:26, Joh 12:49

to show : Rev 22:6; Psa 25:14; Joh 15:15

which must : Rev 1:3, Rev 1:19, Rev 4:1, Rev 22:10, 2Pe 3:8

and he : Rev 22:6, Rev 22:16; Dan 8:16, Dan 9:21, Dan 9:23

John : Rev 1:4, Rev 1:9, Rev 21:2

TSK: Rev 1:2 - bare // and of all

bare : Rev 1:9, Rev 6:9, Rev 12:11, Rev 12:17; Joh 1:32, Joh 12:17, Joh 19:35, Joh 21:24; 1Co 1:6, 1Co 2:1; 1Jo 5:7-11; 3Jo 1:12

and of all : Rev 1:19; Joh 3:11; Act 4:20, Act 22:15, Act 26:16; 1Jo 1:1, 1Jo 4:14

TSK: Rev 1:3 - Blessed // for

Blessed : Rev 22:7; Pro 8:34; Dan 12:12, Dan 12:13; Luk 11:28

for : Rev 22:6, Rev 22:10,Rev 22:12, Rev 22:20; Rom 13:11; Jam 5:8, Jam 5:9; 1Pe 4:7; 2Pe 3:8

TSK: Rev 1:4 - John // to the // Grace // him // from the

John : Rev 1:1

to the : Rev 1:11, Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14; Act 19:10; 1Pe 1:1

Grace : Rom 1:7; 1Co 1:3; 2Co 1:2; 1Pe 1:2

him : Rev 1:8; Exo 3:14; Psa 90:2, Psa 102:25-27; Isa 41:4, Isa 57:15; Mic 5:2; Joh 1:1; Heb 1:10-13, Heb 13:8; Jam 1:17

from the : Rev 3:1, Rev 4:5, Rev 5:6; Zec 3:9, Zec 4:10, Zec 6:5; 1Co 12:4-13

TSK: Rev 1:5 - who is // and the first // and the prince // him // washed

who is : Rev 3:14; Psa 89:36, Psa 89:37; Isa 55:4; Joh 3:11, Joh 3:32, Joh 8:14-16, Joh 18:37; 1Ti 6:13; 1Jo 5:7-10

and the first : Act 26:23; 1Co 15:20-23; Col 1:18

and the prince : Rev 11:15, Rev 17:14, Rev 19:16; Psa 72:11, Psa 89:27; Pro 8:15, Pro 8:16; Dan 2:2, Dan 7:14; Mat 28:18; Eph 1:20-22; 1Ti 6:15

him : Deu 7:8, Deu 23:5; Joh 13:1, Joh 13:34, Joh 15:9; Rom 8:37; Gal 2:20; Eph 2:4, Eph 5:2, Eph 5:25-27; 1Jo 4:10

washed : Rev 7:14; Zec 13:1; Joh 13:8-10; Act 20:28; 1Co 6:11; Heb 9:14; 1Pe 1:19; 1Jo 1:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 1:1 - The Preface To The Annotations Upon The Revelation // REVELATION CHAPTER 1 // The Revelation of Jesus Christ // Which God gave unto him // To show unto his servants // Things which must shortly come to pass // And he sent and signified it by his angel // Unto his servant John

The Preface To The Annotations Upon The Revelation

Although some particular heretics, such as Cerdon and Marcyon, have doubted the Divine authority of this mysterious piece of holy writ, and some better men in the primitive times doubted of it, the manuscript copy of it having been at first reserved in few hands, and (as some think) in the fewer because of the affairs and fate of the Roman empire revealed in it; yet, besides its general reception as such by the church in all late ages, there is in it such a harmony, both with Daniel’ s prophecy in the Old Testament, and with the types made use of by the holy prophets; such manifest allusions to the whole order and economy of the Jewish church; such an agreement of the doctrine contained in it with the doctrine of the Old and New Testament, concerning God and Christ, the resurrection from the dead, and the day of judgment; and of the promises and threatenings contained in it, with the promises and threatenings in other parts of holy writ; that none who hath not a vanity to question the whole canon of Scripture, can reasonably dispute the Divine authority of this part of it.

It appeareth from Rev 1:1 , that John was the penman of it; and that this John was the beloved disciple, he that was the penman of one of the Gospels, hath been doubted by very few, and with very little reason, as will appear to him that will but wisely consider the terms and phrases used in it almost peculiar to this apostle, and hardly to be found in Scripture any where but in this book and the Gospel of John, such as calling Christ the Word, of which he bare record, &c. Nor is their objection of any validity, who object, that in the Gospel he ordinarily concealeth his name, which this author doth not; considering that in that he wrote a relation or history of things past, to be proved by many eye and ear witnesses; but here a Revelation or prophecy of things to come, to which his name was necessary, that men might judge by what authority he thus wrote.

For the time of his writing it, himself tells us, Rev 1:9 , that he received this Revelation from God, while he was in Patmos , for the word of God, and for the testimony of Jesus Christ; this was (if we may believe history, and we have nothing else to inform us) in the time of Domitian the Roman emperor, about the 94th or 95th year after the nativity of Christ; so as this book pleads a prescription of near sixteen hundred years, in which very few ever questioned its Divine authority.

For the scope of it, it is plainly told us, Rev 1:1 , deixai toiv douloiv autou a dei genesyai en tacei , to show unto his servants things which must shortly come to pass. The like we have repeated, Rev 22:6 : upon which account it is called a Revelation and a prophecy, neither of which terms agree to a narration or history, the object of which is some thing or things that are already past.

I will not undertake to give the certain and infallible sense of the several passages of this mysterious prophecy: In magnis voluisse sat est. But I have proceeded upon these few postulata:

1. That the whole of this book is no historical relation of things that were past before the year 95 or 96, or at least not long before, but of things to come; which hath made me wholly reject the notions of Grotius and Dr. Hammond, so far as they concerned the siege or destruction of Jerusalem, which was past twenty-six or twenty-seven years before John heard of this Revelation. I cannot understand how this can agree with Rev 1:1 , or Rev 22:6 .

2. That it contains a prophecy of the most remarkable things that happened either to the Roman empire, or to the church (all which was within the latitude of that in St. John’ s time) during the whole time of that; or which should happen after the decay of that, throughout the church, to the end of the world.

3. That this time is reasonably divided into three periods; the first determining with the Roman empire’ s, continuing pagan, 310 or 325 years after Christ: the second with the total ruin of antichrist; when that shall be I cannot tell: the third with Christ’ s coming to the last judgment. The first is by some called Regnum draconis ethnicum; the second, Vicariatus draconis antichristianus; the third, Regnum Christi, or, Status ecclesiae tranquillus.

4. I see no reason to dissent from those eminent men, who think that part of the Revelation which relates to the first period, and is predictive of what happened to the church of God until the time of Constantine the Great, 310 or 325 years after Christ, beginneth with Rev 4:1-11 and endeth with Rev 7:1-17 ; and that the silence in heaven for half an hour, mentioned Rev 8:1 , relateth to the rest which the church had from Constantine’ s time till the end of Theodosius’ s reign, about seventy or seventy-five years.

5. Where to fix the epocha, or beginning, of the one thousand two hundred and sixty years, or forty-two months, I cannot tell. That the mystery of iniquity begun to work in the apostles’ time, is evident from 1Th 2:7 ; and reason will tell us, that Rome, as it now stands, or as it was in the year 1606, was not built up in a day, the great corruptions then in it came in and grew up by degrees; but I cannot tell how to count antichrist’ s reign, but from the time Phocas humoured the pope with the title and style of "supreme" or "universal bishop"; from which time I should rather reckon the one thousand two hundred and sixty years, than from any time before.

6. I do agree with those who think the first eleven chapters contain the sum of whatsoever is prophesied concerning the two first periods, though many things falling within them are more particularly and fully opened, Rev 12:1-19:21 . Rev 12:1-17 gives us a particular account of the church during the first two periods. Rev 13:1-18 gives us a more particular account of antichrist, both in the secular power and in his ecclesiastical jurisdiction. Rev 15:1-8 and Rev 16:1-21 more fully open to us what should be done under the sixth trumpet. In Rev 17:1-18 we have a more full description of the beast with two horns, mentioned Rev 13:11 , which signified antichrist as sitting in the temple of God. Rev 18:1-24 more fully describes his fall, summarily before mentioned, Rev 14:1-20 . Rev 19:1-21 , so far as it concerneth the praise given to God for this, relates to that great dispensation of providence.

7. I take the third state of the church (to which I cannot conceive we are yet come, which I called its serene and quiet state) to be foretold and described, Rev 20:1-15 ; after which shall be the battle with all the wicked of the earth, which shall end in Christ’ s coming to judge the world, and the general resurrection in order to it.

8. I take the last two chapters to describe a state of the church agreeing to none but the church triumphant, and have accordingly interpreted them.

If any differ from me in any of these things, it will be no wonder if he disagreeth with me in the explication of the chapters and verses relating to them.

I dare not be positive as to the sense I have given, but shall only say it is what appeareth to me most probable. There have been found some in the tents of protestants, that have taken much pains to free the papacy from the imputation of antichrist. This I conceive was Grotius’ s design, in his interpretation of this book, as if it had been a history rather than a prophecy, and if a prophecy, fulfilled in less than two hundred and fifty years after it was published. As to the papacy being antichrist, I think that great person spake well, who would not be peremptory in the case, but said, it had so many of his marks, that upon a hue and cry for antichrist, he should apprehend him. I shall add, that if he were so apprehended and tried, he could never acquit himself either at the bar of Scripture or reason.

REVELATION CHAPTER 1

Rev 1:1-3 The preface.

Rev 1:4-6 John’ s salutation to the seven churches of Asia.

Rev 1:7 The coming of Christ,

Rev 1:8 his eternal majesty.

Rev 1:9-20 John relateth his vision of the Son of man with the

seven stars and the seven golden candlesticks.

The Revelation of Jesus Christ the Apocalypse, (as this book is sometimes called), that is, the discovering or unveiling of some hidden things; so the word revelation signifieth. The Greek word is often used in the New Testament, and is ordinarily translated so. It is called The Revelation of Jesus Christ because Christ received it from his Father, as the next words show.

Which God gave unto him as he was Mediator: by God here, is to be understood the Father, not exclusively to the Son, as if he were not God, but to show the order of working in the Holy Trinity, Joh 7:16 Joh 14:10 . Christ in his state of humiliation is said to learn of the Father; in his state of exaltation, to receive from the Father.

To show unto his servants to John, and by him to all saints that will be studious of things revealed.

Things which must shortly come to passa dei genesyai en tacei . This phrase puts us out of doubt, that this book is not a relation or narrative of things past, but a revelation or prediction of things to come: see also Rev 22:6,16 . Which makes me wonder at the confidence of a learned annotator of our that all things here relate, either to the siege of Jerusalem (which was past more than twenty years before this Revelation to St. John), or to pagan Rome, which, indeed, continued two hundred and odd years after this. But his notion is contrary to the general sense of all interpreters, whether the ancient fathers or modern writers. The phrase, indeed, signifies shortly, but never what was past, nor always what shall in a few days come to pass; see Luk 18:8 Rom 16:20 ; though indeed sometimes it signifies the time immediately following a command, as Act 12:7 Act 22:18 : and considering it is God’ s phrase, to whom a thousand years are but as yesterday, Psa 90:4 , and who calls the things that are not as if they were, and who manifestly calls all those years between Christ’ s coming and the end of the world (almost one thousand seven hundred of which are past already) the last days, we may allow him to say, those things should be shortly, which soon after should begin to be effected, though not finished till Christ’ s second coming. Though therefore we may allow this verse the key to open the whole Apocalypse, yet we must judge the learned author hath turned it the wrong way. Christ had foretold the ruin of Jerusalem, Mat 24:1-51 , nor was it now the matter of a prophecy, but history. The first six seals plainly show the state of the Christian church under Rome pagan; what shall we say to all things represented under the seventh seal, &c.?

And he sent and signified it by his angel first by one angel, and then by another, or (possibly) constantly by the same.

Unto his servant John: who this John was, we shall declare further, Rev 1:2,4 .

Poole: Rev 1:2 - Who bare record of the word of God // And of the testimony of Jesus Christ // And of all things that he saw

Who bare record of the word of God: this phrase determines the controversy about the penman of this part of holy writ, and puts it out of doubt that it was John the apostle and evangelist; the phrase so agrees to Joh 1:19,32,34 19:35 . The word in the Greek signifies, bare testimony to, or of, the word of God. Some understand Christ, so called, 1Jo 1:2 . Some would have the gospel meant by it; and if any think this the more probable sense, because, though Christ be elsewhere called the Word, yet he is not called the word of God; and it is not here in the dative, but the accusative case; I see no reason to contradict them.

And of the testimony of Jesus Christ: by the testimony of Christ is to be understood the doctrine of Christ, called so, because it is a testimony concerning him; or rather, that which he testified, who is elsewhere called the true and faithful witness.

And of all things that he saw: this may be understood with reference to what went before; so it agreeth with 1Jo 1:1-10 ; or to what followeth in this Revelation, made to him in visions in a great measure.

Poole: Rev 1:3 - Blessed is he that readeth, and they that hear the words of this prophecy // And keep those things which are written therein // For the time is at hand

Blessed is he that readeth, and they that hear the words of this prophecy: from hence is well concluded, that this is a portion of holy writ to be read publicly and privately, otherwise no blessing would have been pronounced to the readers or the hearers of it. It is also well from hence concluded, that this book is no history of things done, but a prediction of things to come to pass; for though prophecy in some scriptures signifieth more largely the revelation of the Divine will, yet here it must signify strictly.

And keep those things which are written therein that keep it in memory, and live in view of it, and as persons that believe it; they are blessed, as they will from it be comforted, concerning all the sufferings of the church, and people of God.

For the time is at hand the season for the accomplishment of these things is nigh, not past, but the time when they shall begin to happen is not very far off.

Poole: Rev 1:4 - John to the seven churches which are in Asia // Grace be unto you, and peace // From him which is, and which was, and which is to come // And from the seven Spirits which are before his throne

John to the seven churches which are in Asia: John, the apostle and evangelist, writes either to all the churches of Asia under the notion of seven, (which is the number of perfection), or to those seven churches mentioned Rev 1:11 , Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, seven famous places in Asia the Less, where the gospel was planted; which being the most famous churches in that part of the world, John is commanded to deposit this prophecy in their hands, by them to be communicated unto other churches. These churches were in the most famous cities of the Lesser Asia: some think John was the apostle that preached most in Asia, and founded these churches; others, that though they were founded by Peter and Paul, yet after their death John took upon him the charge of them. It is the opinion of some learned men, that the apostle did not, in the epistles to the churches in Asia, design only to tell them of their error, and prescribe to their cure; but that in writing to them, he assigns both a prophetical instruction of us all concerning the state of the church in all periods from that time to the day of judgment, and also to reprove and counsel all present and succeeding churches; but of this we may possibly speak more afterward.

Grace be unto you, and peace: grace and peace is the common apostolical salutation, as to the sense of which we have often spoken: the apostle wisheth them the free love of God, that is, grace, and the seal of it, Rom 5:1 , peace with God and their own consciences, and each with other.

From him which is, and which was, and which is to come: these words are a description of God, particularly of Jesus Christ in his eternity and immutability: he was from eternity; he is now; and he shall be for ever. Or, (as some), he was in his promises before his incarnation; he is now God manifested in the flesh; and he is to come as a Judge, to judge the quick and the dead. This was an ancient name of God, Exo 3:14 , I am that I am.— I AM hath sent me unto you. These words interpret the name Jehovah.

And from the seven Spirits which are before his throne it is very difficult to determine what is meant by the seven Spirits here before the throne: we read of them also, Rev 3:1 4:5 5:6 . Christ is described, Rev 3:1 , as having the seven Spirits of God. It is said, Rev 4:5 , that the seven lamps of fire burning before the throne, are the seven Spirits of God; and Rev 5:6 , that the Lamb’ s seven eyes were the seven Spirits of God. This is all the light we have from Scripture. Some think they are seven angels that are here meant. We read, Rev 8:2 , of seven angels that stood before God; and in Rev 15:6-8 , there is a like mention of seven angels; and Zec 4:2,10 , Zechariah had a vision of seven lamps, and seven pipes, which, Rev 1:10 , are said to be the eyes of the Lord, which run to and fro through the whole earth. But John saluting the churches with grace and peace from these seven Spirits, and joining them with Christ, they do not seem to be creatures, angels, that are here meant, but such a Being from whom grace and peace cometh. Others therefore understand by them, the seven workings of Divine Providence in his management of the affairs of the world, with relation to the church, of which we shall read after; but this also seems hard. The sense seems to be, and from the Holy Ghost, who, though but one spiritual Being, yet exerteth his influence many ways, and by various manifestations, called here seven Spirits, because all flow from the same Spirit. They are therefore called, Rev 4:5 , burning lamps; the Holy Ghost descending in the appearance of fire, Act 2:3,4 , and being compared to fire, Mat 3:11 . They are called the Lamb’ s seven eyes and seven horns, Rev 5:6 . Christ had the Spirit without measure; and the Holy Spirit is oft called the Spirit of Christ. This seemeth the best sense; the reader may find the objections to it answered in Mr. Pool’ s Synopsis Criticorum upon this verse.

Poole: Rev 1:5 - And from Jesus Christ, who is the faithful witness // And the first begotten of the dead // And the prince of the kings of the earth // Unto him that loved us, and washed us from our sins in his own blood

And from Jesus Christ, who is the faithful witness: here is an express mention of Jesus Christ, because he was the procurer of our redemption, and our Mediator, to whom the Father committed all power as to the church. He is called the faithful and true witness; 1Ti 6:13 , he witnessed a good confession before Pontius Plate; he bare record of himself, Joh 8:13,14 : see also Isa 43:10 55:4 Joh 18:37 .

And the first begotten of the dead that is, who first rose from the dead, viz. by his own power, Joh 10:18 , and to die no more: see Act 13:34 1Co 15:20 .

And the prince of the kings of the earth: the King of kings, Rev 17:14 19:16 1Ti 6:15 . The first name here given to Christ speaketh his prophetical office, the second his priestly office, this last his kingly office.

Unto him that loved us, and washed us from our sins in his own blood: here begins a doxology, or giving glory to Christ, (such forms are frequent in the Epistles), first, as he that washed us from our sins, both from the guilt and from the power and dominion of our sins, with his blood, paying a price, and satisfying God’ s justice for, and meriting our sanctification: see Heb 9:14 1Jo 1:7 .

PBC: Rev 1:1 - which must shortly come to pass // The things which must shortly come to pass

Don’t try to make the book of Revelation the second bible that’s totally independent of the first one. It’s the sixty-sixth out of 66 books and it’s the same message from the same God. We have allegorized, parablized, devastated the message of Revelation to our great harm. There are two points of interpretation in Revelation that I want to suggest for your consideration -just study the book from this perspective and see if it helps you. What you have in the book of Revelation is revelations from God that present for us the image of ideas. Don’t allegorize all the horns on the beast. It’s not an allegory. It’s the image of an idea and that’s what the book of Revelation is full of. What can we learn if we take away the anemic attribute of allegory and symbolism from Revelation and look for ideas that make the images come to life and make sense to us. That’s one point. The other point -when you’re reading the book of Revelation, John in the Spirit is transported to different locations and given different perspectives of the visions he receives. He sees into heaven. He’s taken to heaven. He sees things in heaven. From heaven he sees the perspective of heaven of things on the earth. Don’t forget where John is and what perspective he has when you read the vision. Eld. Joe Holder

A PRACTICAL VIEW OF THE REVELATION

We do believe and affirm that The Revelation is scripture, and therefore the word of God. This being true it is profitable for doctrine, reproof, correction, and instruction in righteousness, to the end that through it, and all other scripture, the man of God may be made perfect unto every good work. (See 1Ti 3:16) Consequently our purpose in studying The Revelation should be not to see how many unfathomable mysteries we can find but to find how we may use it to profit in the Lord.

The first phrase of the book, The Revelation, declares the purpose and content of it. It is "The Revelation of Jesus Christ." We are to understand from the very beginning to the end of the book that the descriptions of all things, conditions, circumstances, consequences, principles, apparitions etc are presented in symbolic language, and all have to do with revealing Jesus Christ to the reader. Many symbols or figures which occur within the text are unfamiliar to us, but they would have been plain to the people of the church at the time they were written, and the church could profit from the knowledge of them. If we can discover the significance of more of them we also could profit from them.

Because of our not knowing the significance of a symbol, its meaning is lost to us. Our imagination runs wild, and beasts and dragons and serpents and horses and scorpions and thunder and lightning and blood and smoke and fire and rivers and war and famine and death and hell take on fantastic dimensions. We lose sight of Him of whom The Revelation is all about, Jesus Christ. For this reason many people have supposed the book to be a book of mysteries not to be understood until the end of time. On the contrary, it is a book of practical instruction to the church, and we, especially the ministers, ought to spend more time studying it. By hard study, meditation and fervent prayer we will be able to learn more about the book, and be able to rejoice in the view of Jesus it presents rather than standing awe-stricken by its supposed mystery and forebodings of gloom and misery.

The first three chapters of the book (Re 1:1-20; 2:1-29; 3:1-22) are more easily understood than the rest. We need to study them diligently, because the better we understand the first, the more likely we are to understand the latter. In the first chapter, Jesus appears to John while an exile on the isle of Patmos. Jesus identifies himself to John and instructs him to write what he sees in a book, and send it to the seven churches in Asia. Here is given unto us an example of resolute faith. John was a prisoner of Rome, exiled to the island called Patmos, separated from the brotherhood of the church, no means of communicating with the church except through the hands of the Romans. It would seem an impossibility, if he wrote a book, that it could be delivered to the churches. We find no indication that John faltered in the least. He immediately went forward with the work assigned to him. Evidently he understood that when God gives us a work to do, we are to be up and about it, and leave the consequences to Him. OH! that men today would exercise such faith. It is not that we do not have such faith, it is that we do not exercise the faith we do have! Faith is a gift from God. Living by faith is our responsibility!

What an important practical lesson taught in Re 1:1-20 which so many people see as a great mystery. I dare say volumes could be written about the practical lessons presented in Re 1:1-20.

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Jesus Christ, the Alpha and Omega

The Preface {Re 1:1-3}

There are three important foundations for proper interpretation of all that follows.

First, this is revealed from God to Jesus Christ, and is to be given to the Churches. " For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel." {Joh 5:20} John was that servant who would pen these things down for the Churches.

"which must shortly come to pass"

Second, it is a revelation of things " which must shortly come to pass." The Greek word for shortly is en (SGreek: 1722. en); a primary preposition denoting (fixed) position (in place, time or state), to give oneself wholly to; to do quickly, shortly, speedily...

When we examine the text, we are told that these things will be carried out in the very near future quickly (speedily) by one who is mighty and will give Himself wholly to this work. Third, Jesus Christ signified it by His angel unto His servant John. This messenger was faithful in delivering the messages which were important to the people in that day. We are given the written word which contains those messages. Let us be careful not to add nor take away from these things. May we prayerfully and carefully seek guidance from God in our interpretations.— Eld. Charles Taylor

"The things which must shortly come to pass" deals with events that are immediate at the time of the writing. There are so many close parallels between so many of the symbols that are given later in the Book to the historical writings of Josephus that it is my opinion this revelation was given prior to the destruction of Jerusalem in 70 A.D.

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PBC: Rev 1:2

"record"[1]

According to Parson’s Thesaurus, Record means a register, a catalog, a daybook, a ledger, or lot. This shows that these events were already put in a register. If so, God will not change it because He is omniscient, or all knowledgeable of past, present, and future.

Eld. Charles Taylor

[1] The Greek word marturew, (SGreek: 3140. martureo from martuv (SGreek: 3144. martus); to be a witness, give [evidence], bear record, have (obtain of) good (honest) report, be well reported of, testify, give (obtain) witness.

PBC: Rev 1:3

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. The blessedness of those who read this prophecy, and keep those things which are written is manifest in their obedience. Please read the instruction given in Mr 13:14, and Lu 21:20-21, concerning fleeing out of Jerusalem to the mountains. Much had been given in prophecy concerning this great catastrophe which would come upon the inhabitants of Jerusalem as a result of their condition of sinfulness and disobedience. The Jews were in possession of these prophecies and could read them. Nevertheless, the reading of God’s word is not the end which God intended for His people. Their temporal salvation lies in how they hear and obey the given instruction. " All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge."  {Pr 8:8-9} —Eld. Charles Taylor

This verse lets us know that there are blessings to be had in reading, hearing and keeping the things written in the book, for the time is at hand. This is a very timely book. It has been a blessing to every generation of God’s children since it was written. The book is for us NOW. The time is at hand. This has been true in every generation and will be as long as time goes on.

463

PBC: Rev 1:4

The letter corpus {Re 1:4-3:22} Covering letter {Re 1:4-20}

The seven churches which are in Asia are specifically mentioned as the Churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. A popular theory says these represent the so-called " ages" of the Churches, but I believe that the conditions of these churches are to be patterns for all churches who serve Jesus Christ in sincerity throughout all ages.

Grace carries the attributes of graciousness in manner or act, especially the divine influence upon the heart, and its reflection in the life. This is found most often in the benedictions given by Paul in his epistles to the churches. This should be the spiritual desire for all who are sincere in their worship and service to God. Our manner of conduct should be adorned with grace.

Peace carries the attributes of accord, armistice, harmony, reconciliation, and truce. Paul wrote, " And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." {Php 4:7} If there is to be peace, there must first be a spirit of accord among God’s people. If there are differences there should be an armistice, in which there is a cease-fire. Harmony can only come about through reconciliation with one another and most of all, with God. There comes a time when God’s people must declare and observe a truce while we take a good look at our lives and service to God.

This peace must come " from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne." The course of our lives will be changed through obedience. The seven Spirits (notice the capitalization) are in perfect accord with God. Matthew Henry takes this to mean the " Holy Spirit, which is called the seven Spirits, the infinite Spirit of God, in whom there is a diversity of gifts and operations." I can see the meaning to have something to do with the number (seven) of churches mentioned. These seven Spirits are in complete harmony with the will of God and are ready to faithfully carry out the messages to the churches.— Eld. Charles Taylor

PBC: Rev 1:5 - faithful

John tells us something about the One from whom he received The Revelation; "Jesus Christ" the "faithful witness," "the first begotten of the dead," "prince of the kings of the earth," who "loved us," "and washed us from our sins in his own blood"

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"faithful"

There is none more faithful than Jesus Christ. If there is a witness, who is worthy of sending this message to His Church, let that one now be named. " Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus. Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house."  {Heb 3:1-3} His faithfulness is shown in the promise of the resurrection, in which He was shown to be the first begotten from the dead! Being Prince of the kings of the earth, He is King of kings. He loved us even while we were dead in trespasses and sins. {See Eph 2:1} He washed us by His blood and cleansed us from all iniquity. Surely we must say that one who loved us so much and gave Himself for us is a faithful witness in things concerning our warfare while here in the earth.

Eld. Charles Taylor

Haydock: Rev 1:1-3 - The Apocalypse // Of Jesus Christ....by his Angel

The Apocalypse, or Revelation. I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change. ---

Of Jesus Christ....by his Angel, sent to his servant, John. So that these things were immediately revealed to St. John by an Angel, who represented and spoke in the person of Christ.--- Which must shortly come; and as it is again said, (ver. 3.) the time is at hand. This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, i.e. what is said of the seven churches. (Chap. ii. and iii.) Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are not in the last age, or the last hour. See 1 John ii. 18. (Witham) ---

St. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end.

Haydock: Rev 1:4-6 - John to the seven churches // From him, who is, who was, and who is to come // And from the seven spirits // Spirits // And from Jesus Christ // The first begotten of the dead // The prince of the kings of the earth // And // And // To him be

John to the seven churches, [1] afterwards named; and by them, to be understood of all churches, bishops, and people in the like dispositions. ---

From him, who is, who was, and who is to come. As these words are only applied, and applicable to him, who is truly God and eternal, Alcazar (p. 176) applies them to God the Father. Others think them to be spoken of God, as the word God agrees to all the three divine Persons, who are one and the same God. See Ribera. ---

And from the seven spirits. Alcazar understands them of seven of God's attributes, or perfections, but, by the common exposition, are meant seven of the chief created spirits, who in a special manner assist at the throne of God, employed to execute God's commands, as Raphael saith. (Tobit. xii. 15.) I am one of the seven who stand before God. (Witham) ---

Spirits, &c. Some understand this of the Holy Ghost, on account of his seven gifts; but the most literal interpretation is of the principal Angles, who always surround the throne of God, and are his ministering spirits. (Calmet) ---

And from Jesus Christ, [2] made man, and the Redeemer of mankind, whom St. John here names after the seven spirits, because he continues his discourse about Christ, who is the faithful witness; testified and approved of God by so many miracles, prophecies, &c. He is the chief of the martyrs or witnesses, as the Greek word signifies. ---

The first begotten of the dead, both first in dignity, and first that rose to an immortal life. ---

The prince of the kings of the earth, whose power is infinetely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life. ---

And Christ hath made us a kingdom, inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven. ---

And hath made us priests to God, and his Father, to offer up spiritual sacrifices. See 1 Peter ii. 9. ---

To him be, or is due, glory and empire, for ever and ever. Amen . That is, to Jesus Christ. (Witham)

Haydock: Rev 1:4

[BIBLIOGRAPHY]

Ab eo qui erat, & qui est, & qui venturus est, Greek: apo tou o on, kai o en, kai o erchomenos, as if it was said, Greek: apo tou os legetai o on, &c.

Haydock: Rev 1:5

[BIBLIOGRAPHY]

Qui est testis fidelis, Greek: o martus o pistos. Martyr ille fidelis.

Gill: Rev 1:1 - The Revelation of Jesus Christ // which God gave unto him // to show unto his servant things which must shortly come to pass // and he sent, and signified it by his angel unto servant John

The Revelation of Jesus Christ,.... Either of which he is the author: for it was he that sent and showed it by his angel to John; it was he, the lion of the tribe of Judah, that took the book, and opened the seals of it, and which is a very considerable proof of his deity; since none but God could foreknow and foretell things to come, or declare the end from the beginning, and from ancient times the things that are not yet, as is done in this book: or of which he is the subject; for it treats much of his person, offices, and grace, and of Christ mystical, of the state of his church, in the several ages of time; or it is that revelation which was first made unto him, to which sense the following words incline:

which God gave unto him; not to him as he is God, for as such he is omniscient, and foreknew whatever would come to pass, and needed no revelation to be made to him, but as he was man and Mediator; and this was given him by God the Father, and put into his hands, to make known as being a part of the administration of his prophetic office: the end of its being given him was,

to show unto his servant things which must shortly come to pass: the Arabic version adds, "in future ages"; things that were to be hereafter, the accomplishment of which was necessary, because of the certain and unalterable decree of God, the good of his people, and his own glory; and these were to come to pass quickly, in a very little time; not that they would all be fulfilled in a short space of time, for there are some things not fulfilled yet, though it is nineteen hundred years ago and more, since this revelation was made; and we are sure there are some things that will not be accomplished till a thousand years hence, and more, for the millennium is not yet begun; and after that is ended, there is to be a second resurrection, and a destruction of the Gog and Magog army; but the sense is, that these things should very quickly begin to be fulfilled, and from thenceforward go on fulfilling till all were accomplished. Now to show, to represent these things, in a clear manner, as the nature of them would admit of, to the servants of Christ, all true believers, read and hear and diligently observe them, and especially to the ministers of the Gospel, whose business is to search into them, and point them out to and particularly to his servant John, was this revelation made by Christ, who immediately answered this end:

and he sent, and signified it by his angel unto servant John; he who is the Lord of angels, and to whom they are ministering spirits, sometimes sent one angel and sometimes another; and by various emblems, signs, and visions, represented and set before John, a faithful servant, and a beloved disciple of his, the whole of this revelation.

Gill: Rev 1:2 - Who bore record of the word of God // And of the testimony of Jesus Christ // and of all things that he saw

Who bore record of the word of God,.... Of the essential and eternal Word of God, his only begotten Son; as John the apostle did in his Gospel, and in his epistles, and also in this book; and which is a clear evidence of his being the writer of it,

And of the testimony of Jesus Christ; that is, the Gospel, which testifies of the person of Christ, of the truth of his divinity, and reality of his human nature; of the union of the two natures, divine and human, his person: of his several offices, of prophet, priest and King; of what he did and suffered for his people; and of the blessings of grace which they receive by him:

and of all things that he saw; with his bodily eyes, as the human body of Christ, the miracles he wrought in it, the transfiguration of it on the mount, the crucifixion of it, and the piercing of it with a spear, and the resurrection of it from the dead; and also the visions recorded in this book; and such a faithful witness serves greatly to confirm the authority of this book, and to recommend the perusal of it. The Complutensian edition and the Arabic version read, "which are, and which shall", or "must be hereafter", as in Rev 1:19.

Gill: Rev 1:3 - Blessed is he that readeth // and they that hear the words of this prophecy // and keep those things which are written therein // for the time is at hand

Blessed is he that readeth,.... This book the Revelation, privately, in his closet or family, carefully and diligently, with a desire of understanding it; or publicly in the church of God, and endeavours open and explain it to others; and may allude to the reading of the law and the prophets in the synagogues, which were not barely read, but expounded; see Act 13:15; and the rather this may be thought to be the sense of the words, since there is a change of number in the next clause,

and they that hear the words of this prophecy; that listen attentively to the reading and exposition of this book, and have ears to hear, so as to understand the prophecies contained in it: for the whole, when delivered to John, was a prophecy of things to come: but some versions read the number alike in both clauses; as either, "blessed is he that readeth, and he that heareth", as the Vulgate Latin and Ethiopic versions; or "blessed are they that read, and they that hear", as the Arabic version:

and keep those things which are written therein; the last version adds, "concerning this frail world"; who not only read, and hear, but put in practice what they read and hear; for there are some things in this book which are of a practical nature, especially in the epistles to the seven churches; or the sense is, happy are those persons that observe, and take notice of what is written herein, and meditate upon them, and well weigh them in their minds, and retain them in their memories. Now, though eternal happiness does not depend upon, nor is procured by any of these means, as reading, hearing, and observing; yet there is a real happiness, a true pleasure, that does attend these things, which may stir up to a regard unto them; and for which purpose the following words are added:

for the time is at hand; when thee things should begin to be fulfilled.

Gill: Rev 1:4 - John to the seven churches which are in Asia // grace be unto you, and peace // from him which is, and which was, and which is to come // And from the seven spirits which are before his throne

John to the seven churches which are in Asia,.... In lesser Asia; their names are mentioned in Rev 1:11,

grace be unto you, and peace; which is the common salutation of the apostles in all their epistles, and includes all blessings of grace, and all prosperity, inward and outward: See Gill on Rom 1:7. The persons from whom they are wished are very particularly described,

from him which is, and which was, and which is to come; which some understand of the whole Trinity; the Father by him "which is", being the I am that I am; the Son by him "which was", which was with God the Father, and was God; and the Spirit by him "which is to come", who was promised to come from the Father and the Son, as a Comforter, and the Spirit of truth: others think Christ is here only intended, as he is in Rev 1:8 by the same expressions; and is he "which is", since before Abraham he was the "I am"; and he "which was", the eternal Logos or Word; and "is to come", as the Judge of quick and dead. But rather this is to be understood of the first Person, of God the Father; and the phrases are expressive both of his eternity, he being God from everlasting to everlasting; and of his immutability, he being now what he always was, and will be what he now is, and ever was, without any variableness, or shadow of turning: they are a periphrasis, and an explanation of the word "Jehovah", which includes all tenses, past, present, and to come. So the Jews explain this name in Exo 3:14,

"Says R. Isaac ^k, the holy blessed God said to Moses, Say unto them, I am he that was, and I am he that now is, and I am he that is to come, wherefore אהיה is written three times.

And such a periphrasis of God is frequent in their writings ^l,

And from the seven spirits which are before his throne; either before the throne of God the Father; or, as the Ethiopic version reads, "before the throne of the Lord Jesus Christ"; by whom are meant not angels, though these are spirits, and stand before the throne of God, and are ready to do his will: this is the sense of some interpreters, who think such a number of them is mentioned with reference to the seven angels of the churches; or to the seven last "Sephirot", or numbers in the Cabalistic tree of the Jews; the three first they suppose design the three Persons in the Godhead, expressed in the preceding clause, and the seven last the whole company of angels: or to the seven principal angels the Jews speak of. Indeed, in the Apocrypha,

"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)

Raphael is said to be one of the seven angels; but it does not appear to be a generally received notion of theirs that there were seven principal angels. The Chaldee paraphrase on Gen 11:7 is misunderstood by Mr. Mede, for not "seven", but "seventy angels" are there addressed. It was usual with the Jews only to speak of four principal angels, who stand round about the throne of God; and their names are Michael, Uriel, Gabriel, and Raphael; according to them, Michael stands at his right hand, Uriel at his left, Gabriel before him, and Raphael behind him ^m. However, it does not seem likely that angels should be placed in such a situation between the divine Persons, the Father and the Son; and still less that grace and peace should be wished for from them, as from God the Father, and the Lord Jesus Christ; and that any countenance should be given to angel worship, in a book in which angels are so often represented as worshippers, and in which worship is more than once forbidden them, and that by themselves: but by these seven spirits are intended the Holy Spirit of God, who is one in his person, but his gifts and graces are various; and therefore he is signified by this number, because of the fulness and perfection of them, and with respect to the seven churches, over whom he presided, whom he influenced, and sanctified, and filled, and enriched with his gifts and graces,

Gill: Rev 1:5 - And from Jesus Christ // the faithful witness // the first begotten of the dead // and the Prince of the kings of the earth // unto him that hath loved us // and washed us from our sins in his own blood

And from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office,

the faithful witness; as he is of his Father, of his mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office be

the first begotten of the dead: being the first that rose from the dead by his own power, and to an immortal life; for though some few were raised before him, yet not by themselves, nor to live for ever, but to die again. Moreover, he is the firstfruits of the resurrection, the pledge and earnest of it, as well as the efficient cause and exemplar of it. This character supposes that he died, as he did, for the sins of his people; and that he rose again from the dead, as he did, for their justification; and that he rose first as their head and representative, and opened the way of life for them. And he is described in his kingly office, for it follows,

and the Prince of the kings of the earth: which is not to be understood figuratively of the saints, who have power over sin, Satan, and the world, through the efficacious grace of Christ, and of whom he is Prince or King; but literally of the kings and princes of this world, over whom Christ is King and Lord, who receive their crowns and kingdoms from him, and rule by him, and are accountable to him, as they one day must be. Next follows a doxology, or an ascription of glory to him,

unto him that hath loved us; his own, his people, his church, his chosen, and who are given him by his Father; these he has loved with an everlasting and unchangeable love, with a love of complacency and delight, which passes knowledge, and will never end: and which he has shown in espousing their persons, undertaking their cause, assuming their nature, and in nothing more than in giving himself for them as a propitiatory sacrifice, or in dying and shedding his precious blood for them, as is next expressed:

and washed us from our sins in his own blood; which shows that these persons were loved before washed; they were not first washed, and then loved, but first loved, and then washed. Love was the cause of washing, and not washing the cause of love; hence it appears that they were in themselves filthy, and unclean through sin; and that they could not cleanse themselves by anything they could do; and that such was the love of Christ to them, that he shed his precious blood for them, which is a fountain opened, to wash in for sin, and which cleanses from all sin. This is to be understood, not of the sanctification of their natures, which is the work of the Spirit, but of atonement for their sins, and justification from them by the blood of Christ, whereby they are so removed, that they are all fair, and without spot. It is afterwards said, that these same persons are made priests; and it may be observed, that the priests were always washed, before they performed their service, as such ⁿ. The Alexandrian copy and the Syriac and Arabic versions read, "and hath loosed us from our sins in", or "by his blood"; that is, from the guilt of them, which was bound upon them,