Teks -- Revelation 1:1-20 (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 1:6 and has appointed us as a kingdom, as priests serving his God and Father– to him be the glory and the power for ever and ever! Amen. 1:7 (Look! He is returning with the clouds, and every eye will see him, even those who pierced him, and all the tribes on the earth will mourn because of him. This will certainly come to pass! Amen.) 1:8 “I am the Alpha and the Omega,” says the Lord God– the one who is, and who was, and who is still to come– the All-Powerful! 1:9 I, John, your brother and the one who shares with you in the persecution, kingdom, and endurance that are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus. 1:10 I was in the Spirit on the Lord’s Day when I heard behind me a loud voice like a trumpet, 1:11 saying: “Write in a book what you see and send it to the seven churches– to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.” 1:12 I turned to see whose voice was speaking to me, and when I did so, I saw seven golden lampstands, 1:13 and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet and he wore a wide golden belt around his chest. 1:14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. 1:15 His feet were like polished bronze refined in a furnace, and his voice was like the roar of many waters. 1:16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. 1:17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 1:18 and the one who lives! I was dead, but look, now I am alive– forever and ever– and I hold the keys of death and of Hades! 1:19 Therefore write what you saw, what is, and what will be after these things. 1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: The seven stars are the angels of the seven churches and the seven lampstands are the seven churches.

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.

Robertson: Rev 1:6 - And he made

And he made ( kai epoiēsen ).

Change from the participle construction, which would be kai poiēsanti (first aorist active of poieō ) like lusanti just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in Rev 1:18; Rev 2:2, Rev 2:9, Rev 2:20; Rev 3:9; Rev 7:14; Rev 14:2.; Rev 15:3.

Robertson: Rev 1:6 - Kingdom

Kingdom ( basileian ).

So correctly Aleph A C, not basileis (P cursives). Perhaps a reminiscence of Exo 19:6, a kingdom of priests. In Rev 5:10 we have again "a kingdom and priests."The idea here is that Christians are the true spiritual Israel in God’ s promise to Abraham as explained by Paul in Gal 3; Rom 9.

Robertson: Rev 1:6 - To be priests

To be priests ( hiereis ).

In apposition with basileian , but with kai (and) in Rev 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.

Robertson: Rev 1:6 - Unto his God and Father

Unto his God and Father ( tōi theōi kai patri autou ).

Dative case and autou (Christ) applies to both theōi and patri . Jesus spoke of the Father as his God (Mat 27:46; Joh 20:17) and Paul uses like language (Eph 1:17), as does Peter (1Pe 1:3).

Robertson: Rev 1:6 - To him

To him ( autōi ).

Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book"(Moffatt). Like doxologies to Christ appear in Rev 5:13; Rev 7:10; 1Pe 4:11; 2Pe 3:18; 2Ti 4:18; Heb 13:21. These same words (hē doxa kai to kratos ) in 1Pe 4:11, only hē doxa in 2Pe 3:18; 2Ti 4:18, but with several others in Rev 5:13; Rev 7:10.

Robertson: Rev 1:7 - Behold, he cometh with the clouds

Behold, he cometh with the clouds ( idou erchetai meta tōn nephelōn ).

Futuristic present middle indicative of erchomai , a reminiscence of Dan 7:13 (Theodotion). "It becomes a common eschatological refrain"(Beckwith) as in Mar 13:26; Mar 14:62; Mat 24:30; Mat 26:64; Luk 21:27. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration"(Vincent).

Robertson: Rev 1:7 - Shall see

Shall see ( opsetai ).

Future middle of horaō , a reminiscence of Zec 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the lxx and like that of Mat 24:30 (similar combination of Daniel and Zechariah) and Mat 26:64. This picture of the victorious Christ in his return occurs also in Rev 14:14, Rev 14:18-20; Rev 19:11-21; Rev 20:7-10.

Robertson: Rev 1:7 - And they which

And they which ( kai hoitines ).

"And the very ones who,"Romans and Jews, all who shared in this act.

Robertson: Rev 1:7 - Pierced

Pierced ( exekentēsan ).

First aorist active indicative of ekkenteō , late compound (Aristotle, Polybius, lxx), from ek and kenteō (to stab, to pierce), in N.T., only here and Joh 19:37, in both cases from Zec 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).

Robertson: Rev 1:7 - Shall mourn

Shall mourn ( kopsontai ).

Future middle (direct) of koptō , old verb, to cut, "they shall cut themselves,"as was common for mourners (Mat 11:17; Luk 8:52; Luk 23:27). From Zec 12:12. See also Rev 18:9.

Robertson: Rev 1:7 - Tribes

Tribes ( phulai ).

Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Rev 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

Robertson: Rev 1:8 - The Alpha and the Omega

The Alpha and the Omega ( to Alpha kai to O ).

The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Rev 21:6 with the added explanation hē archē kai to telos (the Beginning and the End) and of Christ in Rev 22:13 with the still further explanation ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Rev 1:17; Rev 2:8 without to Alpha kai to O . The change of speaker here is unannounced, as in Rev 16:15; Rev 18:20. Only here and Rev 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made.

Robertson: Rev 1:8 - The Lord God

The Lord God ( Kurios ho theos ).

"The Lord the God."Common phrase in Ezekiel (Eze 6:3, Eze 6:11; Eze 7:2, etc.) and in this book (Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7; Rev 19:6; Rev 21:22). See Rev 1:4; Rev 4:8 for the triple use of ho , etc. to express the eternity of God.

Robertson: Rev 1:8 - The Almighty

The Almighty ( ho pantokratōr ).

Late compound (pās and krateō ), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2Co 6:18 and Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7, Rev 16:14; Rev 19:6, Rev 19:15; Rev 21:22.

Robertson: Rev 1:9 - 1 John

1 John ( Egō Iōanēs ).

So Rev 22:8. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Dan 8:1; Dan 10:2).

Robertson: Rev 1:9 - Partaker with you

Partaker with you ( sunkoinōnos ).

See note on 1Co 9:23. "Co-partner with you"(Rom 11:17). One article with adelphos and sunkoinōnos unifying the picture. The absence of apostolos here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. So there is only one article (tēi ) with thlipsei (tribulation), basileiāi (kingdom), hupomonēi (patience), ideas running all through the book. Both the tribulation (see Mat 13:21 for thlipsis ) and the kingdom (see Mat 3:2 for basileia ) were present realities and called for patience (hupomonē being "the spiritual alchemy"according to Charles for those in the kingdom, for which see Luk 8:15; Jam 5:7). All this is possible only "in Jesus"(en Iēsou ), a phrase on a par with Paul’ s common en Christōi (in Christ), repeated in Rev 14:13. Cf. Rev 3:20; 2Th 3:5.

Robertson: Rev 1:9 - Was

Was ( egenomēn ).

Rather, "I came to be,"second aorist middle indicative of ginomai .

Robertson: Rev 1:9 - In the isle that is called Patmos

In the isle that is called Patmos ( en tēi nēsōi tēi kaloumenēi Patmōi ).

Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in The Isle That Is Called Patmos (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile.

Robertson: Rev 1:9 - For the word of God and the testimony of Jesus

For the word of God and the testimony of Jesus ( dia ton logon tou theou kai tēn marturian Iēsou ).

The reason for (dia and the accusative) John’ s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Rev 1:2 for the phrase.

Robertson: Rev 1:10 - I was in the Spirit

I was in the Spirit ( egenomēn en pneumati ).

Rather, "I came to be (as in Rev 1:9) in the Spirit,"came into an ecstatic condition as in Act 10:10.; Act 22:17, not the normal spiritual condition (einai en pneumati , Rom 8:9).

Robertson: Rev 1:10 - On the Lord’ s Day

On the Lord’ s Day ( en tēi kuriakēi hēmerāi ).

Deissmann has proven ( Bible Studies , p. 217f.; Light , etc., p. 357ff.) from inscriptions and papyri that the word kuriakos was in common use for the sense "imperial"as imperial finance and imperial treasury and from papyri and ostraca that hēmera Sebastē (Augustus Day) was the first day of each month, Emperor’ s Day on which money payments were made (cf. 1Co 16:1.). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ’ s resurrection on that day ( Didache 14, Ignatius Magn. 9). In the N.T. the word occurs only here and 1Co 11:20 (kuriakon deipnon the Lord's Supper ). It has no reference to hēmera kuriou (the day of judgment, 2Pe 3:10).

Robertson: Rev 1:10 - Behind me

Behind me ( opisō mou ).

"The unexpected, overpowering entrance of the divine voice"(Vincent). Cf. Eze 3:12.

Robertson: Rev 1:10 - Voice

Voice ( phōnēn ).

Of Christ, as is plain in Rev 1:12.

Robertson: Rev 1:10 - As of a trumpet

As of a trumpet ( hōs salpiggos ).

So in Rev 4:1 referring to this.

Robertson: Rev 1:10 - Saying

Saying ( legousēs ).

Present active participle genitive case agreeing with salpiggos rather than legousan , accusative agreeing with phōnēn . So on purpose, as is clear from Rev 4:1, where lalousēs also agrees with salpiggos .

Robertson: Rev 1:11 - Write in a book

Write in a book ( grapson eis biblion ).

First aorist active imperative of graphō for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ.

Robertson: Rev 1:11 - Send

Send ( pempson ).

First aorist active imperative of pempō . Part of the commission from Christ. The names of the seven churches of Rev 1:4 are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church.

Robertson: Rev 1:12 - To see the voice

To see the voice ( blepein tēn phōnēn ).

The voice put for the person speaking.

Robertson: Rev 1:12 - Having turned

Having turned ( epistrepsas ).

First aorist active participle of epistrephō , from which also epestrepsa , just before, for which verb see Act 15:36; Act 16:18.

Robertson: Rev 1:12 - Seven golden candlesticks

Seven golden candlesticks ( hepta luchnias chrusas ).

See Mat 5:15 for luchnia (lampstand). Symbols of the seven churches as explained in Rev 1:20. See Exo 25:35. for description of a seven-branched candlestick, but here the lampstands are separate.

Robertson: Rev 1:13 - One like unto a son of man

One like unto a son of man ( homoion huion anthrōpou ).

Note accusative here with homoion (object of eidon ) as in Rev 14:14 and not the associative-instrumental as is usual (Rev 1:15; Rev 4:3, Rev 4:6). Charles holds that homoion here has the sense of hōs (as) and compares Rev 4:6; Rev 22:1 for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man"for Christ is the Son of man. He is like "a son of man,"but not a man.

Robertson: Rev 1:13 - Clothed

Clothed ( endedumenon ).

Perfect passive participle of enduō , accusative case agreeing with homoion .

Robertson: Rev 1:13 - A garment down to the foot

A garment down to the foot ( podērē ).

Old adjective podērēs (from pous , foot, and airō ), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply chitōna or esthēta (garment).

Robertson: Rev 1:13 - Girt about

Girt about ( periezōsmenon ).

Perfect passive participle of perizōnnumi , accusative singular agreeing with homoion .

Robertson: Rev 1:13 - At the breasts

At the breasts ( pros tois mastois ).

Old word for breasts of a woman (Luk 11:27; Luk 23:29) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). For pros with the locative see Mar 5:11.

Robertson: Rev 1:13 - With a golden girdle

With a golden girdle ( zōnēn chrusān ).

Accusative case again retained with the passive participle (verb of clothing). Note also chrusān (vernacular Koiné ) rather than the old form, chrusēn .

Robertson: Rev 1:14 - As white wool

As white wool ( hōs erion leukon ).

Erion (wool) in N.T. only here and Heb 9:19, though old word. The person of the Lord Jesus is here described in language largely from Dan 7:9 (the Ancient of Days).

Robertson: Rev 1:14 - White as snow

White as snow ( hōs chiōn ).

Just "as snow,"also in Dan 7:9. In N.T. only here and Mat 28:3.

Robertson: Rev 1:14 - As a flame of fire

As a flame of fire ( hōs phlox puros ).

In Dan 7:9 the throne of the Ancient of Days is phlox puros , while in Dan 10:6 the eyes of the Ancient of Days are lampades puros (lamps of fire). See also Rev 2:18; Rev 19:12 for this bold metaphor (like Heb 1:7).

Robertson: Rev 1:15 - Burnished brass

Burnished brass ( chalkolibanōi ).

Associative-instrumental case after homoioi . This word has so far been found nowhere else save here and Rev 2:18. Suidas defines it as an ēlecktron (amber) or a compound of copper and gold and silver ( aurichalcum in the Latin Vulgate). It is in reality an unknown metal.

Robertson: Rev 1:15 - As if it had been refined

As if it had been refined ( hōs pepuromenēs ).

Perfect passive participle of puroō , old verb, to set on fire, to glow, as in Eph 6:16; Rev 3:18. The feminine gender shows that hē chalkolibanos is referred to with tēs chalkolibanou understood, for it does not agree in case with the associative-instrumental chalkolibanōi just before. Some would call it a slip for pepuromenōi as Aleph, and some cursives have it (taking chalkolibanōi to be neuter, not feminine). But P Q read pepurōmenoi (masculine plural), a correction, making it agree in number and gender with podes (feet).

Robertson: Rev 1:15 - In a furnace

In a furnace ( en kaminōi ).

Old word, in N.T. also Rev 9:2; Mat 13:42, Mat 13:50.

Robertson: Rev 1:15 - As the voice of many waters

As the voice of many waters ( hōs phōnē hudatōn pollōn ).

So the voice of God in the Hebrew (not the lxx) of Eze 43:2. Repeated in Rev 14:2; Rev 19:6.

Robertson: Rev 1:16 - And he had

And he had ( kai echōn ).

"And having,"present active participle of echō , loose use of the participle (almost like eiche , imperfect) and not in agreement with autou , genitive case. This is a common idiom in the book; a Hebraism, Charles calls it.

Robertson: Rev 1:16 - In his right hand

In his right hand ( en tēi dexiāi cheiri ).

For safe keeping as in Joh 10:28.

Robertson: Rev 1:16 - Seven stars

Seven stars ( asteras hepta ).

Symbols of the seven churches (Rev 1:20), seven planets rather than Pleiades or any other constellation like the bear.

Robertson: Rev 1:16 - Proceeded

Proceeded ( ekporeuomenē ).

Present middle participle of ekporeuomai , old compound (Mat 3:5) used loosely again like echōn .

Robertson: Rev 1:16 - A sharp two-edged sword

A sharp two-edged sword ( romphaia distomos oxeia ).

"A sword two-mouthed sharp."Romphaia (as distinct from machaira ) is a long sword, properly a Thracian javelin, in N.T. only Luk 2:35; Rev 1:16; Rev 2:12; Heb 4:12. See stoma used with machairēs in Luk 21:24 (by the mouth of the sword).

Robertson: Rev 1:16 - Countenance

Countenance ( opsis ).

Old word (from optō ), in N.T. only here, Joh 7:24; Joh 11:44.

Robertson: Rev 1:16 - As the sun shineth

As the sun shineth ( hōs ho hēlios phainei ).

Brachylogy, "as the sun when it shines."For phainei see Joh 1:5.

Robertson: Rev 1:17 - I fell

I fell ( epesa ).

Late form for the old epeson (second aorist active indicative of piptō , to fall). Under the over-powering influence of the vision as in Rev 19:10.

Robertson: Rev 1:17 - He laid

He laid ( ethēken ).

First aorist active indicative of tithēmi . The act restored John’ s confidence.

Robertson: Rev 1:17 - Fear not

Fear not ( mē phobou ).

Cf. Luk 1:13 to Zacharias to give comfort.

Robertson: Rev 1:17 - I am the first and the last

I am the first and the last ( egō eimi ho prōtos kai ho eschatos ).

Used in Isa 44:6; Isa 48:12 of God, but here, Rev 2:8; Rev 22:13 of Christ.

Robertson: Rev 1:17 - And the Living One

And the Living One ( kai ho zōn ).

Present active articular participle of zaō , another epithet of God common in the O.T. (Deu 32:40; Isa 49:18, etc.) and applied purposely to Jesus, with which see Joh 5:26 for Christ’ s own words about it.

Robertson: Rev 1:18 - And I was dead

And I was dead ( kai egenomēn nekros ).

"And I be came dead"(aorist middle participle of ginomai as in Rev 1:9, Rev 1:10, definite reference to the Cross).

Robertson: Rev 1:18 - I am alive

I am alive ( zōn eimi ).

Periphrastic present active indicative, "I am living,"as the words ho zōn just used mean.

Robertson: Rev 1:18 - Forevermore

Forevermore ( eis tous aiōnas tōn aiōnōn ).

"Unto the ages of the ages,"a stronger expression of eternity even than in Rev 1:6.

Robertson: Rev 1:18 - The keys

The keys ( tas kleis ).

One of the forms for the accusative plural along with kleidas , the usual one (Mat 16:19).

Robertson: Rev 1:18 - Of death and of Hades

Of death and of Hades ( tou thanatou kai tou hāidou ).

Conceived as in Mat 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Rev 6:8; Rev 20:13. For the key of David see Rev 3:7, for the key of the abyss see Rev 9:1; Rev 20:1.

Robertson: Rev 1:19 - Therefore

Therefore ( oun ).

In view of Christ’ s words about himself in Rev 1:18 and the command in Rev 1:11.

Robertson: Rev 1:19 - Which thou sawest

Which thou sawest ( ha eides ).

The vision of the Glorified Christ in Rev 1:13-18.

Robertson: Rev 1:19 - The things which are

The things which are ( ha eisin ).

Plural verb (individualising the items) though ha is neuter plural, certainly the messages to the seven churches (1:20-3:22) in relation to the world in general, possibly also partly epexegetic or explanatory of ha eides .

Robertson: Rev 1:19 - The things which shall come to pass hereafter

The things which shall come to pass hereafter ( ha mellei ginesthai meta tauta ).

Present middle infinitive with mellei , though both aorist and future are also used. Singular verb here (mellei ) blending in a single view the future. In a rough outline this part begins in Rev 4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (Rev 1:13-18) reappear repeatedly.

Robertson: Rev 1:20 - The mystery of the seven stars

The mystery of the seven stars ( to mustērion tōn hepta asterōn ).

On the word mustērion see note on Mat 13:11; and note on 2Th 2:7; and note on Col 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Rev 10:7; Rev 13:18; Rev 17:7, Rev 17:9; Dan 2:47. Probably the accusative absolute (Charles), "as for the mystery"(Robertson, Grammar , pp. 490, 1130), as in Rom 8:3. This item is picked out of the previous vision (Rev 1:16) as needing explanation at once and as affording a clue to what follows (Rev 2:1, Rev 2:5).

Robertson: Rev 1:20 - Which

Which ( hous ).

Masculine accusative retained without attraction to case of asterōn (genitive, hōn ).

Robertson: Rev 1:20 - In my right hand

In my right hand ( epi tēs dexias mou ).

Or "upon,"but en tēi , etc., in Rev 1:16.

Robertson: Rev 1:20 - And the seven golden candlesticks

And the seven golden candlesticks ( kai tas hepta luchnias tas chrusās ).

"The seven lampstands the golden,"identifying the stars of Rev 1:16 with the lampstands of Rev 1:12. The accusative case here is even more peculiar than the accusative absolute mustērion , since the genitive luchniōn after mustērion is what one would expect. Charles suggests that John did not revise his work.

Robertson: Rev 1:20 - The angels of the seven churches

The angels of the seven churches ( aggeloi tōn hepta ekklēsiōn ).

Anarthrous in the predicate (angels of, etc.). "The seven churches"mentioned in Rev 1:4, Rev 1:11. Various views of aggelos here exist. The simplest is the etymological meaning of the word as messenger from aggellō (Mat 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that aggelos is the pastor of the church, the reading tēn gunaika sou (thy wife) in Rev 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as episcopos in Ignatius, but a separate aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Mat 18:10; Act 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel"is the pastor.

Robertson: Rev 1:20 - Are seven churches

Are seven churches ( hepta ekklēsiai eisin ).

These seven churches (Rev 1:4, Rev 1:11) are themselves lampstands (Rev 1:12) reflecting the light of Christ to the world (Mat 5:14-16; Joh 8:12) in the midst of which Christ walks (Rev 1:13).

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.

Vincent: Rev 1:6 - Kings

Kings ( βασιλεῖς )

The correct reading is, βασιλείαν a kingdom . The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See Rev 5:10; Rev 20:4, Rev 20:6; Rev 22:5. Compare Dan 7:18, Dan 7:22.

Vincent: Rev 1:6 - Priests

Priests ( ἱερεῖς )

Kingdom describes the body of the redeemed collectively . Priests indicates their individual position. Peter observes the same distinction (1Pe 2:5) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (1Pe 2:9). The priesthood of believers grows out of the priesthood of Christ (Psa 60:4; Zec 6:13; Hebrews 7-10). This dignity was promised to Israel on the condition of obedience and fidelity to God. " Ye shall be a kingdom of priests and a holy nation" (Exo 19:6). In the kingdom of Christ each individual is a priest. The priest's work is not limited to any order of the ministry. All may offer the sacrifice of praise and thanksgiving: all have direct access to the holiest through the blood of Jesus: all Christians, as priests, are to minister to one another and to plead for one another. The consummation of this ideal appears in Rev 21:22, where the heavenly Jerusalem is represented as without temple. It is all temple. " It is the abolition of the distinction between holy and profane (Zec 14:20, Zec 14:21) - nearer and more remote from God - through all being henceforth holy, all being brought to the nearest whereof it is capable, to Him" (Trench).

Vincent: Rev 1:6 - Unto God and His Father

Unto God and His Father ( τῷ Θεῷ καὶ πατρὶ αὐτοῦ )

Lit., to the God and Father of Him . Hence Rev., correctly, His God and Father . For the phrase compare Rom 15:6; 2Co 1:3; Eph 1:3.

Vincent: Rev 1:6 - Glory and dominion

Glory and dominion ( ἡ δόξα καὶ τὸ κράτος )

Rev., correctly, rendering the two articles, " the glory and the dominion." The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be , or as a confession, is . The glory is His. Δόξα glory means originally opinion or judgment . In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise , honor , glory (Luk 14:10; Heb 3:3; 1Pe 5:4). Applied to physical objects, as light , the heavenly bodies (Act 22:11; 1Co 15:40). The visible brightness in manifestations of God (Luk 2:9; Act 7:55; Luk 9:32; 2Co 3:7). Magnificence , dignity (Mat 4:8; Luk 4:6). Divine majesty or perfect excellence , especially in doxologies, either of God or Christ (1Pe 4:11; Jud 1:25; Rev 4:9, Rev 4:11; Mat 16:27; Mar 10:37; Mar 8:38; Luk 9:26; 2Co 3:18; 2Co 4:4). The glory or majesty of divine grace (Eph 1:6, Eph 1:12, Eph 1:14, Eph 1:18; 1Ti 1:11). The majesty of angels (Luk 9:26; Jud 1:8; 2Pe 2:10). The glorious condition of Christ after accomplishing His earthly work , and of the redeemed who share His eternal glory (Luk 24:26; Joh 17:5; Phi 3:21; 1Ti 3:16; Rom 8:18, Rom 8:21; Rom 9:23; 2Co 4:17; Col 1:27).

Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. " We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration." Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: " And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen" (" Horae Subsecivae" ). Compare the doxologies in 1Pe 4:11; Gal 1:5; Rev 4:9, Rev 4:11; Rev 5:13; Rev 7:12; Jud 1:25; 1Ch 29:11.

Vincent: Rev 1:6 - Forever and ever

Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )

Lit., unto the ages of the ages . For the phrase compare Gal 1:5; Heb 13:21; 1Pe 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.

Vincent: Rev 1:6 - Amen

Amen ( ἀμὴν )

The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm , faithful . Hence ὁ ἀμὴν , the Amen , applied to Christ (Rev 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily . John alone uses the double affirmation, verily , verily . See on Joh 1:51; see on Joh 10:1.

Vincent: Rev 1:7 - He cometh with clouds

He cometh with clouds ( ἔρχεται μετὰ τῶν νεφελῶν )

The clouds are frequently used in the descriptions of the Lord's second coming. See Dan 7:13; Mat 24:30; Mat 26:64; Mar 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Psa 97:2; Psa 18:11; Nah 1:3; Isa 19:1.

Vincent: Rev 1:7 - Shall see

Shall see ( ὄψεται )

The verb denotes the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. See on Joh 1:18. Appropriate here as indicating the quickened spiritual discernment engendered by the Lord's appearing, in those who have rejected Him, and who now mourn for their folly and sin.

Vincent: Rev 1:7 - They which

They which ( οἵτινες )

The compound relative describes a class. See on Mat 13:52; see on Mat 21:41; see on Mar 12:18.

Vincent: Rev 1:7 - Pierced

Pierced ( ἐξεκέντησαν )

See on Joh 19:34, and compare Zec 12:10; Joh 19:36. The expression here refers not to the Jews only, but to all who reject the Son of Man; those who " in any age have identified themselves with the Spirit of the Savior's murderers" (Milligan). The passage is justly cited as a strong evidence that the author of the Gospel is also the author of Revelation.

Vincent: Rev 1:7 - Kindreds

Kindreds ( φυλαὶ )

More correctly, tribes . The word used of the true Israel in Rev 5:5; Rev 7:4-8; Rev 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes , " the mocking counterpart of the true Israel of God." Compare Mat 24:30, Mat 24:31.

Vincent: Rev 1:7 - Shall wail because of Him

Shall wail because of Him ( κόψονται ἐπ ' αὐτὸν )

Rev., better, shall mourn over Him . Lit., shall beat their breasts . See on Mat 11:17.

Vincent: Rev 1:8 - Alpha and Omega

Alpha and Omega ( τὸ Α καὶ τὸ Ω )

Rev., rightly, gives the article, " the Alpha," etc. The words are explained by the gloss, properly omitted from the text, the beginning and the ending . The Rabbinical writers used the phrase from Aleph to Tav , to signify completely , from beginning to end . Thus one says, " Adam transgressed the whole law from Aleph even to Tav." Compare Isa 41:4; Isa 43:10; Isa 44:6.

Vincent: Rev 1:8 - The Lord

The Lord ( ὁ Κύριος )

See on Mat 21:3. The best texts read Κύριος ὁ Θεὸς the Lord the God . Rev., the Lord God .

Vincent: Rev 1:8 - Which is, etc

Which is, etc.

See on Rev 1:4. " God, as the old tradition declares, holding in His hand the beginning, middle, and end of all that is" (Plato, " Laws," 715).

Vincent: Rev 1:8 - The Almighty

The Almighty ( ὁ παντοκράτωρ )

Used only once outside of Revelation, in 2Co 6:18, where it is a quotation. Constantly in the Septuagint.

Vincent: Rev 1:9 - I John

I John

Compare Dan 7:28; Dan 9:2; Dan 10:2.

Vincent: Rev 1:9 - Who am also your brother

Who am also your brother ( ὁ καὶ ἀδελφὸς ὑμῶν )

Omit καὶ , also , and render as Rev., John your brother .

Vincent: Rev 1:9 - Companion

Companion ( συγκοινωνὸς )

Rev., better, partaker with you . See Phi 1:7, and note on partners , Luk 5:10. Κοινωνὸς , is a partner , associate . Σύν strengthens the term: partner along with . Compare John's favorite word in the First Epistle, κοινωνία fellowship , 1Jo 1:3.

Vincent: Rev 1:9 - In the tribulation, etc

In the tribulation, etc.

Denoting the sphere or element in which the fellowship subsisted.

Vincent: Rev 1:9 - Tribulation

Tribulation ( θλίψει )

See on Mat 13:21 Persecution for Christ's sake, and illustrated by John's own banishment.

Vincent: Rev 1:9 - Kingdom

Kingdom ( βασιλείᾳ )

The present kingdom. Trench is wrong in saying that " while the tribulation is present the kingdom is only in hope." On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See Joh 3:36; Joh 5:24; Joh 6:47, Joh 6:54; 1Jo 5:11. " In all these things we are abundantly the conquerors (Rom 8:37 sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom , two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. " Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together" (Richard of St. Victor, cited by Trench). Compare Act 14:22.

Vincent: Rev 1:9 - Patience

Patience

See on 2Pe 1:6; see on Jam 5:7.

Vincent: Rev 1:9 - Of Jesus Christ

Of Jesus Christ ( Ἰησοῦ Χριστοῦ )

The best texts omit Christ and insert ἐν in ; rendering, as Rev., " kingdom and patience which are in Jesus ."

Vincent: Rev 1:9 - Was

Was ( ἐγενόμην )

Lit., I came to pass , i.e., I found myself : The past tense seems to imply that John was no longer in Patmos when he wrote.

Vincent: Rev 1:9 - Patmos

Patmos

Now called Patmo and Palmosa . In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called " the grotto of the Apocalypse," in which the apostle is said to have received the vision. " The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Rev 14:14), sometimes torn with 'lightnings and thunderings,' and darkened by 'great hail,' or cheered with 'a rainbow like unto an emerald' (Rev 4:3; Rev 8:7; Rev 11:19; Rev 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Rev 6:14; Rev 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place... the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Rev 14:2; Rev 19:6); the millstone was 'cast into the sea' (Rev 18:21); the sea was to 'give up the dead which were in it' (Rev 20:13)" (Stanley, " Sermons in the East" ).

Vincent: Rev 1:9 - For the word of God

For the word of God ( διὰ τὸν λόγον τοῦ Θεοῦ )

For is because of: on account of . The expression is commonly explained with reference to John's banishment as a martyr for Christian truth. Some, however, especially those who desire to overthrow John's authorship of the book, explain that he was in Patmos for the sake of preaching the word there , or in order to receive a communication of the word of God. Apart, however, from the general tone of John's address, which implies a season of persecution, the phrase for the word of God occurs in two passages where the meaning cannot be doubtful; Rev 6:9, and Rev 20:4.

Vincent: Rev 1:9 - Testimony

Testimony ( μαρτυρίαν )

See on Joh 1:7.

Vincent: Rev 1:9 - Of Jesus Christ

Of Jesus Christ

Omit Christ .

Vincent: Rev 1:10 - I was

I was ( ἐγενόμην )

See on Rev 1:9.

Vincent: Rev 1:10 - In the Spirit

In the Spirit ( ἐν πνεύμην )

The phrase I was in the Spirit occurs only here and Rev 4:2 : in the Spirit , in Rev 17:3; Rev 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Act 10:10; 2Co 12:2, 2Co 12:4. " Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place" (Ebrard). " A divine release from the ordinary ways of men" (Plato, " Phaedrus," 265).

" You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness.... But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world.... All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul" (Letter of Plotinus, about A D. 260).

Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought.

Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:

" My tongue clave fever-dry, my blood ran fire,

My nights were sleepless with consuming lore,

Till night and day sped past - as flies a lance

Grazing a buckler's rim; a hundred faiths

Seemed there as one; a hundred thousand years

No longer than a moment. In that hour

All past eternity and all to come

Was gathered up in one stupendous Now, -

Let understanding marvel as it may.

Where men see clouds, on the ninth heaven I gaze,

And see the throne of God. All heaven and hell

Are bare to me and all men's destinies,

The heavens and earth, they vanish at my glance:

The dead rise at my look. I tear the veil

From all the world, and in the hall of heaven

I set me central, radiant as the Sun."

Vaughan , " Hours with the Mystics ," ii ., 19

Beatrice says to Dante:

" We from the greatest body

Have issued to the heaven that is pure light;

Light intellectual replete with love,

Love of true good replete with ecstasy,

Ecstasy that transcendeth every sweetness."

Dante says:

" I perceived myself

To be uplifted over my own power,

And I with vision new rekindled me,

Such that no light whatever is so pure

But that mine eyes were fortified against it."

" Paradiso ," xxx ., 38-60 .

Again, just before the consummate beatific vision, Dante says:

" And I, who to the end of all desires

Was now approaching, even as I ought

The ardor of desire within me ended.

Bernard was beckoning unto me, and smiling,

That I should upward look; but I already

Was of my own accord such as he wished;

Because my sight, becoming purified,

Was entering more and more into the ray

Of the High Light which of itself is true.

From that time forward what I saw was greater

Than our discourse, that to such vision yields,

And yields the memory unto such excess."

" Paradiso ," xxxiii ., 46-57 .

Vincent: Rev 1:10 - On the Lord's day

On the Lord's day ( ἐν κυριακῇ ἡμέρᾳ )

The phrase occurs only here in the New Testament. The first day of the week, the festival of the Lord's resurrection. Not, as some, the day of judgment, which in the New Testament is expressed by ἡ ἡμέρα τοῦ Κυρίου the day of the Lord (2Th 2:2); or ἡμέρα Κυρίου the day of the Lord , the article being omitted (2Pe 3:10); or ἡμέρα Χριστοῦ the day of Christ (Phi 2:16). The usual New Testament expression for the first day of the week is ἡ μία τῶν σαββάτων (Luk 24:1; see on Act 20:7).

Vincent: Rev 1:10 - Behind me

Behind me

The unexpected, overpowering entrance of the divine voice. Compare Eze 3:12.

Vincent: Rev 1:10 - Of a trumpet

Of a trumpet ( σάλπιγγος )

Properly, a war trumpet.

Vincent: Rev 1:11 - I am Alpha and Omega, the first and the last

I am Alpha and Omega, the first and the last

Omit.

Vincent: Rev 1:11 - Thou seest

Thou seest ( βλέπεις )

See on Joh 1:29.

Vincent: Rev 1:11 - Write

Write ( γράψον )

The aorist imperative, denoting instantaneous action. Write at once , promptly .

Vincent: Rev 1:11 - In a book

In a book ( εἰς βιβλίον )

Lit., into . Commit in writing to a book. For book see on Mat 19:7; see on Mar 10:4; see on Luk 4:17. The command to write is given twelve times in Revelation.

Vincent: Rev 1:11 - Seven churches

Seven churches

See on Rev 1:4.

Vincent: Rev 1:11 - Which are in Asia

Which are in Asia

Omit.

Vincent: Rev 1:11 - Ephesus, etc

Ephesus, etc.

Five out of the seven cities here named appear in a passage in Tacitus' " Annals" (iv., 55), in which is described a contention among eleven of the cities of proconsular Asia for the privilege of erecting a statue and a temple to Tiberius. Laodicea is passed over as unequal in wealth and dignity to the task. Philadelphia and Thyatira do not appear. Pergamum is rejected as having already a temple to Augustus. Ephesus (with Miletus) has sufficient employment for its state in the ceremonies of its own deity, Diana. Thus the dispute was confined to Sardis and Smyrna; and Smyrna was preferred on the ground of its friendly offices to the Roman people.

Vincent: Rev 1:12 - To see the voice

To see the voice

The voice is put for the speaker.

Vincent: Rev 1:12 - That spake

That spake ( ἥτις )

The compound relative has a qualitative force: of what sort .

Vincent: Rev 1:12 - With me

With me ( μετ ' ἐμοῦ )

The preposition implies conversation and not mere address .

Vincent: Rev 1:12 - Candlesticks

Candlesticks ( λυχνίας )

See on Mat 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exo 25:31; Heb 9:2; compare Zec 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand , the several lampstands are bearers of the light (Mat 5:14, Mat 5:16), " holding forth the word of life" (Phi 2:15, Phi 2:16).

The epithet golden , so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine . Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isa 13:12; Lam 4:2; 2Ti 2:20; Job 36:19). It is used metaphorically of Christian character (Rev 3:18). In the Earthly Paradise, Dante describes trees like gold.

" A little farther on, seven trees of gold

In semblance the long space still intervening

Between ourselves and them did counterfeit."

" Purgatorio ," xxix ., 43-45

Vincent: Rev 1:13 - Seven

Seven.

Omit.

Vincent: Rev 1:13 - The Son of Man

The Son of Man

The article is wanting in the Greek Rev., " a son of Man." But the reference is none the less to the Lord, and is not equivalent to a man . Compare Joh 5:27; Rev 14:14.

Vincent: Rev 1:13 - A garment down to the foot

A garment down to the foot ( ποδήρη )

Compare Dan 10:5. From πούς , the foot , and ἄρω , to fasten : hence that which connects head and foot. The word is properly an adjective, reaching to the foot , with χίτων garment , understood. Xenophon speaks of the heavy-armed soldiers of the Persians as bearing wooden shields reaching to their feet (ποδήρεσι ξυλίναις ἀσπίσιν ) " Anabasis," i., 8, 9). The word occurs only here in the New Testament, but several times in the Septuagint; as Eze 9:2, Eze 9:3, Eze 9:11, where the A.V. gives merely linen ; Exo 28:4, A.V., robe ; of the High-Priest's garment, Lev 16:4; of Aaron's holy linen coat.

The long robe is the garment of dignity and honor. It may be either royal, or priestly, or both. Compare Isa 6:1.

Vincent: Rev 1:13 - Girt about the paps

Girt about the paps ( περιεζωσμένον πρὸς τοῖς μαστοῖς )

Rev., more correctly, " girt about at (πρὸς ) the breasts." Compare Rev 15:6. The ordinary girding was at the loins. According to Josephus, the Levitical priests were girded about the breast.

Vincent: Rev 1:13 - A golden girdle

A golden girdle

The girdle is an Old Testament symbol of power, righteousness, truth (Isa 22:21; Job 12:18; Isa 11:5). Compare Eph 6:14, where the girdle of the Christian panoply is truth , which binds together the whole array of graces as the girdle does the upper and lower parts of the armor. The girdle suits equally Christ's kingly and priestly office. The girdle of the High-Priest was not golden, but only inwrought with gold. See Exo 28:8 : " curious girdle:" Rev., " cunningly woven band." So Exo 29:5.

Vincent: Rev 1:14 - White

White ( λευκαὶ )

See on Luk 9:29. Compare Dan 7:9.

Vincent: Rev 1:14 - Wool - snow

Wool - snow

This combination to represent whiteness occurs in Dan 7:9, and Isa 1:18. Snow , in Psa 51:7.

Vincent: Rev 1:14 - Flame of fire

Flame of fire

Compare Dan 10:6. Fire, in Scripture, is the expression of divine anger. The figure may include the thought of the clear and penetrating insight of the Son of Man; but it also expresses His indignation at the sin which His divine insight detects. Compare Rev 19:11, Rev 19:12. So Homer, of Agamemnon in a rage: " His eyes were like shining fire" (" Iliad," i., 104); also of Athene, when she appears to Achilles: " Her eyes appeared dreadful to him" (" Iliad," i., 200).

Vincent: Rev 1:15 - Fine brass

Fine brass ( χαλκολιβάνῳ )

Rev., burnished brass. Only here and Rev 2:18. Compare Daniel 10:; Eze 1:7. The meaning of the word is uncertain. Some explain electrum , an alloy of gold and silver: others, brass of Lebanon (Αίβανος ) others, brass of the color of frankincense (λίβανος ): others again, that it is an hybrid compound of the Greek χαλκός brass, and the Hebrew laban to make white . Dean Plumptre observes: " Such technical words were likely enough to be current in a population like that of Ephesus, consisting largely of workers in metal, some of whom were no doubt Jews" (" Epistles to the Seven Churches of Asia" ).

Vincent: Rev 1:15 - Many waters

Many waters

Compare Eze 1:24; Eze 43:2; Isa 17:12. See also Rev 14:2; Rev 19:6.

Vincent: Rev 1:16 - A sharp, two-edged sword

A sharp, two-edged sword ( ῥομφαία δίστομος ὀξεῖα )

The (Greek order is a sword , two-edged , sharp . For the peculiar word for sword see on Luk 2:35. Two-edged is, literally, two-mouthed . See on edge , Luk 21:24. Homer speaks of poles for sea-fighting, " clad on the tip (στόμα , mouth ) with brass."

Vincent: Rev 1:16 - Countenance

Countenance ( ὄψις )

Used by John only, and only three times: here, Joh 7:24; Joh 11:44. Not general appearance.

Vincent: Rev 1:16 - Shineth

Shineth ( φαίει )

See on Joh 1:5.

Vincent: Rev 1:16 - In his strength

In his strength

With the full power of the eastern sun at noonday.

This picture of the Son of Man suggests some remarks on the general character of such symbols in Revelation. It may be at once said that they are not of a character which tolerates the sharper definitions of pictorial art. They must be held in the mind, not as clearly-cut symbols which translate themselves into appeals to the eye and which have their exact correspondences in visible facts, but rather in their totality, and with a dominant sense of their inner correspondences with moral and spiritual ideas. To translate them into picture is inevitably to run at some point into a grotesqueness which impairs and degrades their solemnity. This is shown in Albrecht Dürer's sixteen wood-cuts illustrative of Revelation. Professor Milligan goes too far in saying that these are only grotesque. One must be always impressed with Dürer's strong individuality, " lurking" as Lord Lindsay remarks, below a mind " like a lake, stirred by every breath of wind which descends on it through the circumjacent valleys;" with the fertility of his invention, the plenitude of his thought, his simplicity and fearlessness. But his very truthfulness to nature is his enemy in his dealing with such themes as the Apocalyptic visions; investing them as it does with a realism which is foreign to their spirit and intent. Take, for example, " the four riders" (Revelation 6). The power is at once felt of the onward movement of the three horsemen with bow, sword, and balances; the intense, inexorable purpose with which they drive on over the prostrste forms at their feet; but the fourth rider, Death on the pale horse, followed by Hell, portrayed as the wide-opened jaws of a rnonster into which a crowned head is sinking, degenerates into a ghastly caricature of the most offensive German type - a harlequin, far surpassing in hideousness the traditional skeleton with seythe and hour-glass.

Similarly, the angel with his feet like pillars of fire, the one upon the sea and the other upon the earth. If we are solemnly impressed by the awful face of the angel breaking forth from the sun, the solemnity degenerates into something akin to amusement, at the feet like solid columns, ending in flame at the knees, and at the Evangelist " who kneels on a promontory with the corner of the great book presented by the angel in his mouth, apparently in danger of choking."

In short, such symbols as the Lamb with seven horns and seven eyes; the four living creatures, each with six wings, and full of eyes before and behind; the beast rising out of the sea, having ten horns and seven heads, and on the horns ten diadems, - do not lend themselves to the pencil. An illustration of the sadly grotesque effect of such an attempt may be seen in Mr. Elliott's " Horae Apocalypticae," where is a picture of the locust of chapter 9, with a gold crown on the head, hair like women's, a breastplate of iron, and a tail like a scorpion's.

Archbishop Trench very aptly draws the comparison between the modes in which the Greek and the Hebrew mind respectively dealt with symbolism. With the Greek, the aesthetic element is dominant, so that the first necessity of the symbol is that it shall satisfy the sense of beauty, form, and proportion. With the Hebrew, the first necessity is " that the symbol should set forth truly and fully the religious idea of which it is intended to be the vehicle. How it would appear when it clothed itself in an outward form and shape; whether it would find favor and allowance at the bar of taste, was quite a secondary consideration; may be confidently affirmed not to have been a consideration at all."

The imagery of Revelation is Hebrew and not Greek. It is doubtful if there is any symbol taken from heathenism, so that the symbols of Revelation are to be read from the Jewish and not from the Heathen stand-point.

But to say that these symbols jar upon the aesthetic sense is not to detract from their value as symbols, nor to decry them as violations of the fitness of things. It may be fairly asked if, with all their apparent incongruity, and even monstrousness, they may not, after all, be true to a higher canon of congruity. Certain it is that the great visible divine economy, both of nature and of man, distinctly includes the grotesque, the monstrous, the ridiculous (or what we style such). We recognize the fact in the phrase " freaks of Nature." But are they freaks? Are they incongruous? Until we shall have grasped in mind the whole kosmos , it will not be safe for us to answer that question too positively. The apparent incongruity, viewed from a higher plane, may merge into beautiful congruity. Tested by a more subtle sense; brought into connection and relation with the whole region of mental and spiritual phenomena; regarded as a factor of that larger realm which embraces ideas and spiritual verities along with external phenomena; the outwardly grotesque may resolve itself into the spiritually beautiful; the superficial incongruity into essential and profound harmony.

This possibility emerges into fact in certain utterances of our Lord, notably in His parables. Long since, the absurdity has been recognized of attempting to make a parable " go on all fours;" in other words, to insist on a hard and literal correspondence between the minutest details of the symbol and the thing symbolized. Sound exposition has advanced to a broader, freer, yet deeper and more spiritual treatment of these utterances, grasping below mere correspondences of detail to that deeper, " fundamental harmony and parallelism between the two grand spheres of cosmic being - that of Nature and that of Spirit; between the three kingdoms of Nature, History, and Revelation. The selection of symbols and parables in Scripture, therefore, is not arbitrary, but is based on an insight into the essence of things" (Milligan).

Thus then, in this picture of the Son of Man, the attempt to portray to the eye the girded figure, with snow-white hair, flaming eyes, and a sword proceeding out of His mouth, - with feet like shining brass, and holding seven stars in His hand, would result as satisfactorily as the attempt to picture the mysterious combination of eyes and wheels and wings in Ezekiel's vision. If, on the other hand, we frankly admit the impossibility of this, and relegate this symbolism to a higher region, as a delineation (imperfect through the imperfection of human speech and the inevitable power of the sensuous) of deep-lying spiritual facts, priestly and royal dignity, purity, divine insight, divine indignation at sin; if we thus bring the deeper suggestions of outward humanity and nature into relation with their true correspondents in the spiritual realm - we gain something more and deeper than a pictorial appeal to the imagination. We grasp what we cannot formulate; nevertheless we grasp it. Dropping the outward correspondence, we are the freer to penetrate to the depths of the symbolism, and reach an inner correspondence no less real and no less apprehensible.

Vincent: Rev 1:17 - I fell

I fell

Compare Exo 23:20; Eze 1:28; Dan 8:17 sqq.; Dan 10:7 sqq.; Luk 5:8; Rev 19:10. The condition of the seer, in the Spirit, does not supersede existence in the body. Compare Act 9:3-5.

Vincent: Rev 1:17 - The first and the last

The first and the last

This epithet is three times ascribed to Jehovah by Isaiah (Isa 41:4; Isa 44:6; Isa 48:12); three times in this book (here, Rev 2:8; Rev 22:13). Richard of St. Victor comments thus: " I am the first and the last. First through creation, last through retribution. First, because before me a God was not formed; last, because after me there shall not be another. First, because all things are from me; last, because all things are to me; from me the beginning, to me the end. First, because I am the cause of origin; last, because I am the judge and the end" (cited by Trench).

Vincent: Rev 1:18 - I am He that liveth

I am He that liveth ( καὶ ὁ ζῶν )

Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ and . Rev., and the living One . Compare Joh 1:4; Joh 14:6; Joh 5:26.

Vincent: Rev 1:18 - And l was dead

And l was dead ( καὶ ἐγενόμην νεκρὸς )

Strictly, I became . So Rev., in margin. Compare Phi 2:8, " became obedient unto death."

Vincent: Rev 1:18 - For evermore

For evermore

See on Rev 1:6.

Vincent: Rev 1:18 - Amen

Amen

Omit.

Vincent: Rev 1:18 - The keys of Hell and Death

The keys of Hell and Death

Rev., correctly, of Death and of Hades . Conceived as a prison-house or a walled city. See on Mat 16:18. The keys are the symbol of authority. See Mat 16:19; Rev 3:7; Rev 9:1; Rev 20:1. The Rabbinical proverb said: " There are four keys lodged in God's hand, which He committeth neither to angel nor to seraph: the key of the rain, the key of food, the key of the tombs, and the key of a barren woman."

Vincent: Rev 1:19 - Write

Write

See on Rev 1:11. Add therefore .

Vincent: Rev 1:19 - The things which are

The things which are ( ἅ εἰσιν )

Some render, what they are ; i . e ., what they signify; but the reference of μετὰ ταῦτα after these , hereafter to ἅ εἰσιν which are , seems to be decisive in favor of the former rendering, which besides is the more natural.

Vincent: Rev 1:19 - Shall be

Shall be ( μέλλει γίνεσθαι )

Not the future of the verb to be , but are about (μέλλει ) to come to pass (γίνεσθαι ). Compare Rev 1:1, " must come to pass." Here the thought is not the prophetic necessity , but the sequence of events.

Vincent: Rev 1:20 - Mystery

Mystery ( μυστήριον )

See on Mat 13:11. Depending in construction upon the verb write , and in apposition with the things which thou sawest .

Vincent: Rev 1:20 - Stars

Stars

Symbols of pre-eminence and authority. See Num 24:17; Dan 12:3. False teachers are wandering stars (Jud 1:13). Compare Isa 14:12.

Vincent: Rev 1:20 - Angels

Angels ( ἄγγελοι )

The exact meaning of the term here is uncertain. The following are the principal interpretations:

1. The officials known as angels or messengers of the synagogue , transferred to the Christian Church . These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church.

2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Mat 18:10), and to Peter's angel (Act 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Dan 10:21; Dan 12:1.

But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as " rich," " poor," " lukewarm," etc. (Rev 2:4; Rev 3:1, Rev 3:16)?

3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Rev 1:20, they are explicitly distinguished from the golden candlesticks, the churches.

4. The rulers ard teachers of the congregation . These are compared by Daniel (Dan 12:3) to stars. See Mal 2:7, where the priest is called the messenger (angel) of the Lord; and Mal 3:1, where the same word is used of the prophet. See also Hag 1:13. Under this interpretation two views are possible. (a) The angels are Bishops ; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively ; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Act 20:17, Act 20:28; 1Pe 5:1-5.

Dr. Schaff says: " This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole.... But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles.... The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century" (" History of the Apostolic Church" ).

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.

Wesley: Rev 1:6 - To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings

Partakers of his present, and heirs of his eternal, kingdom.

Wesley: Rev 1:6 - And priests unto his God and Father

To whom we continually offer ourselves, an holy, living sacrifice.

Wesley: Rev 1:6 - To him be the glory

For his love and redemption.

Wesley: Rev 1:6 - And the might

Whereby he governs all things.

Wesley: Rev 1:7 - Behold

In this and the next verse is the proposition, and the summary of the whole book.

Wesley: Rev 1:7 - He cometh

Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God.

Wesley: Rev 1:7 - And every eye

Of the Jews in particular.

Wesley: Rev 1:7 - Shall see him

But with what different emotions, according as they had received or rejected him.

Wesley: Rev 1:7 - And they who have pierced him

They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven.

Wesley: Rev 1:7 - And all the tribes of the earth

The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind.

Wesley: Rev 1:7 - Shall wail because of him

For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.

Wesley: Rev 1:8 - I am the Alpha and the Omega, saith the Lord God

Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.

Wesley: Rev 1:9 - I John

The instruction and preparation of the apostle for the work are described from Rev 1:9-20.

Wesley: Rev 1:9 - Your brother

In the common faith.

Wesley: Rev 1:9 - And companion in the affliction

For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2Ti 2:12.

Wesley: Rev 1:9 - I was in the island Patmos

In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.

Wesley: Rev 1:10 - I was in the Spirit

That is, in a trance, a prophetic vision; so overwhelmed with the power, and filled with the light, of the Holy Spirit, as to be insensible of outward things, and wholly taken up with spiritual and divine. What follows is one single, connected vision, which St. John saw in one day; and therefore he that would understand it should carry his thought straight on through the whole, without interruption. The other prophetic books are collections of distinct prophecies, given upon various occasions: but here is one single treatise, whereof all the parts exactly depend on each other. Rev 4:1 is connected with Rev 1:19 and what is delivered in the fourth chapter goes on directly to the twenty - second.

Wesley: Rev 1:10 - On the Lord's day

On this our Lord rose from the dead: on this the ancients believed he will come to judgment. It was, therefore, with the utmost propriety that St. John on this day both saw and described his coming.

Wesley: Rev 1:10 - And I heard behind me

St. John had his face to the east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to proclaim the coming of the great King, and his victory over all his enemies.

Wesley: Rev 1:11 - Saying, What thou seest

And hearest. He both saw and heard. This command extends to the whole book. All the books of the New Testament were written by the will of God; but none were so expressly commanded to be written.

Wesley: Rev 1:11 - In a book

So all the Revelation is but one book: nor did the letter to the angel of each church belong to him or his church only; but the whole book was sent to them all.

Wesley: Rev 1:11 - To the churches

Hereafter named; and through them to all churches, in all ages and nations.

Wesley: Rev 1:11 - To Ephesus

Mr. Thomas Smith, who in the year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is forty - six English miles; from Smyrna to Pergamos, sixty - four; from Pergamos to Thyatira, forty - eight; from Thyatira to Sardis, thirty - three; from Sardis to Philadelphia, twenty - seven; from Philadelphia to Laodicea, about forty - two miles.

Wesley: Rev 1:12-13 - And I turned to see the voice

That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise.

Wesley: Rev 1:12-13 - Girt about at the breast

he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.

Wesley: Rev 1:12-13 - And I turned to see the voice

That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise.

Wesley: Rev 1:12-13 - Girt about at the breast

he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.

Wesley: Rev 1:14 - His head and his hair

That is, the hair of his head, not his whole head.

Wesley: Rev 1:14 - Were white as white wool

Like the Ancient of Days, represented in Daniel's vision, Dan 7:9. Wool is commonly supposed to be an emblem of eternity.

Wesley: Rev 1:14 - As snow

Betokening his spotless purity.

Wesley: Rev 1:14 - And his eyes as a flame of fire

Piercing through all things; a token of his omniscience.

Wesley: Rev 1:15 - And his feet like fine brass

Denoting his stability and strength.

Wesley: Rev 1:15 - As if they burned in a furnace

As if having been melted and refined, they were still red hot.

Wesley: Rev 1:15 - And his voice

To the comfort of his friends, and the terror of his enemies.

Wesley: Rev 1:15 - As the voice of many waters

Roaring aloud, and bearing down all before them.

Wesley: Rev 1:16 - And he had in his right hand seven stars

In token of his favour and powerful protection.

Wesley: Rev 1:16 - And out of his mouth went a sharp two

edged sword - Signifying his justice and righteous anger, continually pointed against his enemies as a sword; sharp, to stab; two - edged, to hew.

Wesley: Rev 1:16 - And his countenance was as the sun shineth in his strength

Without any mist or cloud.

Wesley: Rev 1:17 - And I fell at his feet as dead

Human nature not being able to sustain so glorious an appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for receiving so weighty a prophecy. A great sinking of nature usually precedes a large communication of heavenly things. St. John, before our Lord suffered, was so intimate with him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners, be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto him with reverence: an increase of reverence towards this awful majesty can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far away, while you are thinking or reading of these things.

Wesley: Rev 1:17 - And he laid his right hand upon me

The same wherein he held the seven stars. What did St. John then feel in himself? Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by his name, (as the angels did Zechariah and others,) but speaks as his well known master. What follows is also spoken to strengthen and encourage him.

Wesley: Rev 1:17 - I am

When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Mat 26:64. But he now speaks of his own glory, without any veil, in plain and direct terms.

Wesley: Rev 1:17 - The first and the last

That is, the one, eternal God, who is from everlasting to everlasting, Isa 41:4.

Wesley: Rev 1:18 - And he that liveth

Another peculiar title of God.

Wesley: Rev 1:18 - And I have the keys of death and of hades

That is, the invisible world. In the intermediate state, the body abides in death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St. Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes then his supposed successor at Rome by the keys of purgatory? From the preceding description, mostly, are taken the titles given to Christ in the following letters, particularly the four first.

Wesley: Rev 1:19 - Write the things which thou hast seen

This day: which accordingly are written, Rev 1:11-18.

Wesley: Rev 1:19 - And which are

The instructions relating to the present state of the seven churches. These are written, Rev. 1:20-3:22.

Wesley: Rev 1:19 - And which shall be hereafter

To the end of the world; written, Rev. 4:1, &c.

Wesley: Rev 1:20 - Write first the mystery

The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, aa& other circumstances.

Wesley: Rev 1:20 - The seven stars are angels of the seven churches

Mentioned in Rev 1:11. In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ.

Wesley: Rev 1:20 - And the seven candlesticks are seven churches

How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.

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.

JFB: Rev 1:6 - And hath

Rather as Greek, "And (He) hath."

JFB: Rev 1:6 - made us kings

The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so Vulgate, Syriac, Coptic, and ANDREAS. This seems preferable, "He made us (to be) a kingdom." So Exo 19:6, "a kingdom of priests"; 1Pe 2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (Rev 5:10). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests: whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (Rev 7:15; Rev 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [AUBERLEN].

JFB: Rev 1:6 - priests

Who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 2Sa 8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.

JFB: Rev 1:6 - God and his Father

There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."

JFB: Rev 1:6 - glory and dominion

Greek, "the glory and the might." The fuller threefold doxology occurs, Rev 4:9, Rev 4:11; fourfold, Rev 5:13; Jud 1:25; sevenfold, Rev 7:12; 1Ch 29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.

JFB: Rev 1:6 - for ever and ever

Greek, "unto the ages."

JFB: Rev 1:7 - with clouds

Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (Act 1:9). His ascension corresponds to the manner of His coming again (Act 1:11). Clouds are the symbols of wrath to sinners.

JFB: Rev 1:7 - every eye

His coming shall therefore be a personal, visible appearing.

JFB: Rev 1:7 - shall see

It is because they do not now see Him, they will not believe. Contrast Joh 20:29.

JFB: Rev 1:7 - they also

They in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.

JFB: Rev 1:7 - all kindreds . . . shall wail

All the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Zec 12:3-6, Zec 12:9; Zec 14:1-4; Mat 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Rev 13:8. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.

JFB: Rev 1:7 - because of

Greek, "at," or "in regard to Him."

JFB: Rev 1:7 - Even so, Amen

Gods seal of His own word; to which corresponds the believer's prayer, Rev 22:20. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.

JFB: Rev 1:8

Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.

JFB: Rev 1:8 - the beginning and the ending

Omitted in the oldest manuscripts, though found in Vulgate and Coptic. Transcribers probably inserted the clause from Rev 21:6. In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favor in Paradise. Accomplishing finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the Church.

JFB: Rev 1:8 - the Lord

The oldest manuscripts read "the Lord God."

JFB: Rev 1:8 - Almighty

Hebrew, "Shaddai," and "Jehovah Sabaoth," that is, "of hosts"; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occurs often in Revelation, but nowhere else in the New Testament save 2Co 6:18, a quotation from Isaiah.

JFB: Rev 1:9 - I John

So "I Daniel" (Dan 7:28; Dan 9:2; Dan 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.

JFB: Rev 1:9 - also

As well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.

JFB: Rev 1:9 - companion

Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.

JFB: Rev 1:9 - patience

Translate, "endurance." "Persevering, enduring continuance" (Act 14:22); "the queen of the graces (virtues)" [CHRYSOSTOM].

JFB: Rev 1:9 - of, &c.

The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.

JFB: Rev 1:9 - was

Greek, "came to be."

JFB: Rev 1:9 - in . . . Patmos

Now Patmo or Palmosa. See Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mat 20:22).

JFB: Rev 1:9 - for

Greek, "for the sake of," "on account of"; so, "because of the word of God and . . . testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [BENGEL].

JFB: Rev 1:10 - I was

Greek, "I came to be"; "I became."

JFB: Rev 1:10 - in the Spirit

In a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.

JFB: Rev 1:10 - on the Lord's day

Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term, "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in Act 20:7; 1Co 16:2; compare Joh 20:19-26. The name corresponds to "the Lord's Supper," 1Co 11:20. IGNATIUS seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and IRENÆUS [Quæst ad Orthod., 115] (in JUSTIN MARTYR). JUSTIN MARTYR [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day PLINY doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. TERTULLIAN [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." MELITO, bishop of Sardis (second century), wrote a book on the Lord's day [EUSEBIUS 4.26]. Also, DIONYSIUS OF CORINTH, in EUSEBIUS [Ecclesiastical History, 4.23,8]. CLEMENT OF ALEXANDRIA [Miscellanies, 5. and 7.12]; ORIGEN [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in JEROME [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [WORDSWORTH].

JFB: Rev 1:10 - great voice

Summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.

JFB: Rev 1:11 - I am Alpha and Omega, the first and the last; and

The oldest manuscripts, omit all this clause.

JFB: Rev 1:11 - write in a book

To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [BENGEL].

JFB: Rev 1:11 - seven churches

As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, CYPRIAN, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [STIER]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.

JFB: Rev 1:12 - see the voice

That is, ascertain whence the voice came; to see who was it from whom the voice proceeded.

JFB: Rev 1:12 - that

Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.

JFB: Rev 1:12 - spake

The oldest manuscripts, versions, and Fathers read, "was speaking."

JFB: Rev 1:12 - being

"having turned."

JFB: Rev 1:12 - seven . . . candlesticks

"lamp-stands" [KELLY]. The stand holding the lamp. In Exo 25:31-32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Zec 4:2, Zec 4:11. Here the seven are separate candlesticks, typifying, as that one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine [TRENCH].

JFB: Rev 1:13

His glorified form as man could be recognized by John, who had seen it at the Transfiguration.

JFB: Rev 1:13 - in the midst

Implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Rev 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.

JFB: Rev 1:13 - seven

Omitted in two of the oldest manuscripts, but supported by one.

JFB: Rev 1:13 - Son of man

The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.

JFB: Rev 1:13 - down to the foot

A mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Exo 28:2, Exo 28:4, Exo 28:31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Lev 16:4, Lev 16:23-24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Isa 4:2, Margin). The angels are attired somewhat like their Lord (Rev 15:6). The ordinary girding for one actively engaged, was at the loins; but JOSEPHUS [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.

JFB: Rev 1:14

Greek, "But," or "And."

JFB: Rev 1:14 - like wool

Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in Isa 1:18). Not age, for hoary hairs are the sign of decay.

JFB: Rev 1:14 - eyes . . . as . . . flame

All-searching and penetrating like fire: at the same time, also, implying consuming indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by Rev 19:11-12.

JFB: Rev 1:15 - fine brass

Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by BOCHART from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," Eze 1:7; Rev 10:1, "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here.

JFB: Rev 1:15 - voice as . . . many waters

(Eze 43:2); in Dan 10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, Rev 14:2; Rev 19:6; Eze 1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast Son 2:8; Son 5:2, with which compare Rev 3:20.

JFB: Rev 1:16 - he had

Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [ALFORD].

JFB: Rev 1:16 - in . . . right hand seven stars

(Rev 1:20; Rev 2:1; Rev 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so Isa 62:3. He is their Possessor and Upholder.

JFB: Rev 1:16 - out of . . . mouth went

Greek, "going forth"; not wielded in the hand. His WORD is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. TERTULLIAN [Epistle against Judaizers], takes them of the Old and the New Testaments. RICHARD OF ST. VICTOR, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins."

JFB: Rev 1:16 - sword

Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, Luk 2:35.

JFB: Rev 1:16 - sun . . . in his strength

In unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. TRENCH notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, æsthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.

JFB: Rev 1:17

So fallen is man that God's manifestation of His glorious presence overwhelms him.

JFB: Rev 1:17 - laid his right hand upon me

So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.

JFB: Rev 1:17 - unto me

Omitted in the oldest manuscripts.

JFB: Rev 1:17 - the first . . . the last

(Isa 41:4; Isa 44:6; Isa 48:12). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [RICHARD OF ST. VICTOR].

JFB: Rev 1:18

Translate as Greek, "And THE LIVING ONE": connected with last sentence, Rev 1:17.

JFB: Rev 1:18 - and was

Greek, "and (yet) I became."

JFB: Rev 1:18 - alive for evermore

Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [THEODORET in TRENCH]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.

JFB: Rev 1:18 - have . . . keys of hell

Greek, "Hades"; Hebrew, "Sheol." "Hell" in the sense, the place of torment, answers to a different Greek word, namely, Gehenna. I can release from the unseen world of spirits and from DEATH whom I will. The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, Rom 5:12) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (Psa 9:13-14; Isa 38:10; Mat 16:18).

JFB: Rev 1:19

The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).

JFB: Rev 1:19 - things which are

"the things which thou hast seen" are those narrated in this chapter (compare Rev 1:11). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. ALFORD translates, "What things they signify"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," Greek, "which are about to come to pass." The plural (Greek) "are," instead of the usual Greek construction singular, is owing to churches and persons being meant by things" in the clause, "the things which are."

JFB: Rev 1:20 - in

Greek, "upon My right hand."

JFB: Rev 1:20 - the mystery . . . candlesticks

In apposition to, and explaining, "the things which thou hast seen," governed by "Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is revelation. Stars symbolize lordship (Num 24:17; compare Dan 12:3, of faithful teachers; Rev 8:10; Rev 12:4; Jud 1:13).

JFB: Rev 1:20 - angels

Not as ALFORD, from ORIGEN [Homily 13 on Luke, and Homily 20 on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, Hag 1:13, "the Lord's Messenger in the Lord's message"; Mal 2:7; Mal 3:1), the bishop, or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but one angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term angel, designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is 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.

Clarke: Rev 1:6 - Kings and priests

Kings and priests - See on 1Pe 2:5 (note), 1Pe 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God

Clarke: Rev 1:6 - To him be glory

To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other

Clarke: Rev 1:6 - For ever and ever

For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity

Clarke: Rev 1:6 - Amen

Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.

Clarke: Rev 1:7 - Behold, he cometh with clouds

Behold, he cometh with clouds - This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews

Clarke: Rev 1:7 - And all kindreds of the earth

And all kindreds of the earth - Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state

Clarke: Rev 1:7 - Even so, Amen

Even so, Amen - Ναι, αμην· Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt.

Clarke: Rev 1:8 - I am Alpha and Omega

I am Alpha and Omega - I am from eternity to eternity. This mode of speech is borrowed from the Jews, who express the whole compass of things by א aleph and ת tau , the first and last letters of the Hebrew alphabet; but as St. John was writing in Greek, he accommodates the whole to the Greek alphabet, of which Α alpha and Ω omega are the first and last letters. With the rabbins מא ועד ת meeleph vead tau , "from aleph to tau,"expressed the whole of a matter, from the beginning to the end. So in Yalcut Rubeni, fol. 17, 4: Adam transgressed the whole law from aleph to tau; i.e., from the beginning to the end

Ibid., fol. 48, 4: Abraham observed the law, from aleph to tau; i.e., he kept it entirely, from beginning to end

Ibid., fol. 128, 3: When the holy blessed God pronounced a blessing on the Israelites, he did it from aleph to tau; i.e., he did it perfectly

Clarke: Rev 1:8 - The beginning and the ending

The beginning and the ending - That is, as aleph or alpha is the beginning of the alphabet, so am I the author and cause of all things; as tau or omega is the end or last letter of the alphabet, so am I the end of all thinks, the destroyer as well as the establisher of all things. This clause is wanting in almost every MS. and version of importance. It appears to have been added first as an explanatory note, and in process of time crept into the text. Griesbach has left it out of the text. It is worthy of remark, that as the union of א aleph and ת tau in Hebrew make את eth , which the rabbins interpret of the first matter out of which all things were formed, (see on Gen 1:1 (note)); so the union of Α alpha and Ω omega, in Greek, makes the verb αω, I breathe, and may very properly, in such a symbolical book, point out Him in whom we live, and move, and have our being; for, having formed man out of the dust of the earth, he breathed into his nostrils the breath of life, and he became a living soul; and it is by the inspiration or inbreathing of his Spirit that the souls of men are quickened, made alive from the dead, and fitted for life eternal. He adds also that he is the Almighty, the all-powerful framer of the universe, and the inspirer of men.

Clarke: Rev 1:9 - Your brother

Your brother - A Christian, begotten of God, and incorporated in the heavenly family

Clarke: Rev 1:9 - Companion in tribulation

Companion in tribulation - Suffering under the persecution in which you also suffer

Clarke: Rev 1:9 - In the kingdom

In the kingdom - For we are a kingdom of priests unto God

Clarke: Rev 1:9 - And patience of Jesus

And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master

Clarke: Rev 1:9 - The isle that is called Patmos

The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26° 24’, north Lat. 37° 24’ . The whole island is about thirty miles in circumference

Clarke: Rev 1:9 - For the testimony of Jesus Christ

For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.

Clarke: Rev 1:10 - I was in the Spirit

I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited

Clarke: Rev 1:10 - The Lord’ s day

The Lord’ s day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord’ s day, and has taken place of the Jewish Sabbath throughout the Christian world

Clarke: Rev 1:10 - And heard behind me a great voice

And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented

Clarke: Rev 1:10 - As of a trumpet

As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exo 19:16, Exo 19:19, etc.

Clarke: Rev 1:11 - I am Alpha and Omega, the first and the last: and

I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text

Clarke: Rev 1:11 - Saying - What thou seest, write in a book

Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner

Clarke: Rev 1:11 - Send it unto the seven Churches

Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text

Clarke: Rev 1:11 - Ephesus

Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians

Clarke: Rev 1:11 - Smyrna

Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27° 25’ E., lat. 38° 28’ N

Clarke: Rev 1:11 - Pergamos

Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae , Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27° 0’ E., lat. 39° 13’ N

Clarke: Rev 1:11 - Thyatira

Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27° 49’ E., lat. 38° 16’ N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place

Clarke: Rev 1:11 - Sardis

Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28° 5’ E., lat. 37° 51’ N

Clarke: Rev 1:11 - Philadelphia

Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28° 15’ E., lat. 38° 28’ N

Clarke: Rev 1:11 - Laodicea

Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Col 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.

Clarke: Rev 1:12 - Seven golden candlesticks

Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exo 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

Clarke: Rev 1:13 - Like unto the Son of man

Like unto the Son of man - This seems a reference to Dan 7:13. This was our blessed Lord himself, Rev 1:18

Clarke: Rev 1:13 - Clothed with a garment down to the foot

Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God

Clarke: Rev 1:13 - Golden girdle

Golden girdle - The emblem both of regal and sacerdotal dignity.

Clarke: Rev 1:14 - His head and his hairs were white like wool

His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth

Clarke: Rev 1:14 - His eyes were as a flame of fire

His eyes were as a flame of fire - To denote his omniscience, and the all-penetrating nature of the Divine knowledge.

Clarke: Rev 1:15 - His feet like unto fine brass

His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds

The original word, χαλκολιβανον, means the famous aurichalcum , or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold."It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation

Clarke: Rev 1:15 - His voice as the sound of many waters

His voice as the sound of many waters - The same description we find in Eze 43:2 : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.

Clarke: Rev 1:16 - In his right hand seven stars

In his right hand seven stars - The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below

Clarke: Rev 1:16 - Out of his mouth went a sharp two-edged sword

Out of his mouth went a sharp two-edged sword - This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God’ s judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12 : The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc. And the word of God is termed the sword of the Spirit, Eph 6:17

Clarke: Rev 1:16 - And his countenance was as the sun shineth in his strength

And his countenance was as the sun shineth in his strength - His face was like the disk of the sun in the brightest summer’ s day, when there were no clouds to abate the splendor of his rays. A similar form of expression is found in Jdg 5:31 : Let them that love him be as the sun when he Goeth Forth in His Might. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon: - וגלגלי עיניהם דומים לגלגלי חמה vegalgilley eyneyhem domim legalgilley chammah , and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees; וזיו פניהם כזיו חמה veziv peneyhem keziv chammah , and the Splendor of Their Faces was as the Splendor of the Sun."

Clarke: Rev 1:17 - I fell at his feet as dead

I fell at his feet as dead - The appearance of the glory of the Lord had then same effect upon Ezekiel, Eze 1:28 : and the appearance of Gabriel had the same effect on Daniel, Dan 8:17. The terrible splendor of such majesty was more than the apostle could bear, and he fell down deprived of his senses, but was soon enabled to behold the vision by a communication of strength from our Lord’ s right hand.

Clarke: Rev 1:18 - I am he that liveth, and was dead

I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on Gen 30:22, are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph

1.    The key of the rain

2.    The key of provision

3.    The key of the grave; an

4.    The key of the barren womb.

In Sanhedrin, fol. 113, 1, it is said: "When the son of the woman of Sarepta died, Elijah requested that to him might be given the key of the resurrection of the dead. They said to him, there are three Keys which are not given into the hand of the apostle, the key of life, the key of the rain, and the key of the resurrection of the dead."From these examples it is evident that we should understand ᾁδης, hades, here, not as hell, nor the place of separate spirits, but merely as the grave; and the key we find to be merely the emblem of power and authority. Christ can both save and destroy, can kill and make alive. Death is still under his dominion, and he can recall the dead whensoever he pleases. He is the resurrection and the life.

Clarke: Rev 1:19 - Write the things which thou hast seen

Write the things which thou hast seen - These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise.

Clarke: Rev 1:20 - The mystery

The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves

1.    In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In Jer 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Gen 38:18, Gen 38:25; Exo 18:11; Dan 6:17, Hag 2:23. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured

2.    The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life

3.    The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them

4.    How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them

5.    How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master

They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence

On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God’ s eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory

The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies.

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)."

Defender: Rev 1:7 - see him

See Mat 24:30.

Defender: Rev 1:7 - pierced him

John had actually seen Jesus "pierced" on the cross. He recalled the great prophecy of Zec 12:10, which almost five hundred years in advance of its fulfillment, amazingly revealed that God's chosen people would not only reject their Messiah when He came, but would even pierce Him to death."

Defender: Rev 1:8 - Alpha and Omega

These are the first words spoken to John by the Lord on this great occasion. Alpha and Omega are the first and last letters of the Greek alphabet, the Lord thereby claiming that He embodies all language and, in fact, all reality. A more definitive claim to absolute deity could hardly be imagined."

Defender: Rev 1:9 - Patmos

Patmos is a small, barren, rocky island in the Aegean Sea off the southwest coast of modern Turkey. It more or less faces the city of Ephesus where John had been serving as pastor/bishop of the church until the cruel Emperor Domitian had him banished because of his Christian testimony."

Defender: Rev 1:10 - the Lord's Day

"The Lord's Day" most likely refers to the first day of the week, our modern Sunday. Christian congregations evidently had been worshipping on the first day of the week for many years by this time (Act 20:7; 1Co 16:2), presumably because they had been excluded from any influence in the synagogue worship on the last day of the week.

Furthermore, it would be appropriate to call such a day "the Lord's Day," in view of Christ's victory over death on that day. The grammatical construction does not warrant it to be interpreted as "the day of the Lord" (compare 1Th 5:2; 2Pe 3:10). It means, rather, "the day belonging to the Lord"; the only similar construction in the New Testament is in 1Co 11:20, describing the Lord's supper. John was first was called to address existing situations in the seven churches. He was not translated to the future "day of the Lord" until the events of the fourth and following chapters. Although there is considerable disagreement on this point among commentators, the evidence favors the "Sunday" interpretation here, even though no other record of this identification has been found in early church documents prior to about a.d. 200. This is merely an argument from silence; however, it seems reasonable that John's use of the term here set the precedent for its eventual adoption in other churches."

Defender: Rev 1:11 - book

Here is John's explicit authorization for what we now know as the Book of Revelation.

Defender: Rev 1:11 - Asia

These seven churches, all in southwest Asia Minor, are enumerated in clockwise order beginning with the one nearest John, his own church at Ephesus on the coast, the capital of the province of Asia."

Defender: Rev 1:13 - in the midst

Jesus is always "in the midst" of His church, even when only "two or three are gathered together in my name" (Mat 18:20).

Defender: Rev 1:13 - candlesticks

Compare Exo 25:31. The candlesticks here represent His churches, which "shine as lights in the world" (Phi 2:15).

Defender: Rev 1:13 - down to the foot

Both Christ and His saints are always arrayed appropriately (Rev 19:8, Rev 19:14)."

Defender: Rev 1:14 - white as snow

This is the only record we have in Scripture of the physical appearance of Christ. The Gospel writers give much information about His words and deeds, but not His appearance while here on earth. Thus He can be identified not as of any particular race or stature, but merely as the Son of Man, representing all men before His Father. Compare the description here to that in Dan 7:9, where He is called "the Ancient of days.""

Defender: Rev 1:17 - as dead

Job and Daniel were paragons of human righteousness, but were totally incompetent to stand alone in the presence of all-holy God (compare Job 42:6; Isa 6:5; Dan 10:8).

Defender: Rev 1:17 - first and the last

The Lord Jesus Christ is both Creator and Consummator of all things (compare Col 1:16, Col 1:20; Isa 41:4; Isa 44:6; Isa 48:12)."

Defender: Rev 1:18 - alive for evermore

The bodily resurrection of Jesus Christ from the dead guarantees the fulfillment of all God's promises concerning our own salvation, resurrection and everlasting life. "Because I live," He said, "ye shall live also" (Joh 14:19; Rom 6:9).

Defender: Rev 1:18 - keys of hell

Philosophers and occult religionists are always searching for the keys to life and death, but only Christ has them. "Hell" is actually "Hades," the abode of departed souls in the heart of the earth. When Christ died, His spirit descended into Hades, proclaiming victory to the evil spirits incarcerated there, then returned with the souls of those who had died in faith (see Psa 16:10, note; Act 2:27, note; Luk 16:23-26, note; Heb 2:14, Heb 2:15, note; 1Pe 3:18-20, note; Eph 4:8-10, note). The unsaved dead will be delivered up from Hades for judgment at the great white throne (Rev 20:13)."

Defender: Rev 1:19 - which shall be hereafter

This key verse succinctly outlines the revelations to be given in the book. "The things which thou hast seen" comprise the events of the apostolic age in which John had been a leading participant and which he had written about in his gospel and three epistles. The "things which are" include the events of the church age, as outlined and foreseen in Revelation 2 and 3. Then, "the things which shall be hereafter" (identified by a similar phrase in Rev 4:1) refer to the great future events associated with Christ's second coming, as described in Revelation 4-22."

Defender: Rev 1:20 - seven stars

This verse beautifully illustrates the principle of literal interpretation: when symbols are used, their meaning is explained. Thus, the candlesticks symbolize literal churches, and the stars symbolize literal angels. If Christ had meant some other interpretation such as "pastors" or "elders" of the churches rather than angels, He could easily have made this clear by using the appropriate word. "Elder," for example, is used twelve other times in Revelation, so it would be used here if Christ meant the meaning to be "elder." Nowhere else in the Bible are pastors called angels.

The word "angel" (Greek aggelos) can mean "messenger" but is only used very rarely of human messengers and then only if the context requires. The context here certainly does not require any such meaning. In fact the word "angel" occurs sixty-seven other times in Revelation, always with the meaning of heavenly angels. The idea that angels are assigned to guide individual churches should not be surprising in light of such Scriptures as Heb 1:14; Act 12:15; 1Co 11:10; Eph 3:10; 1Pe 1:12; and others. Pastors and elders may come and go, but the angel of the church can continue as long as the church lasts. Just how they manage to convey Christ's messages to His churches may not be understood now, though "some have entertained angels unawares" (Heb 13:2), but we can be confident they have ways and means."

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

TSK: Rev 1:6 - made // to him

made : Rev 5:10, Rev 20:6; Exo 19:6; Isa 61:6; Rom 12:1; 1Pe 2:5-9

to him : Rev 4:11, Rev 5:12-14; Psa 72:18, Psa 72:19; Dan 4:34; Mat 6:13; Joh 5:23; Phi 2:11; 1Ti 6:16; Heb 13:21; 1Pe 4:11, 1Pe 5:11; 2Pe 3:18; Jud 1:25

TSK: Rev 1:7 - he cometh // and every // and they // and all // Even So

he cometh : Rev 14:14-16; Psa 97:2; Isa 19:1; Dan 7:13; Nah 1:3; Mat 24:30, Mat 26:64; Mar 13:26, Mar 14:62; Luk 21:27; Act 1:9-11; 1Th 4:17

and every : Rev 22:4; Num 24:17; Job 19:26, Job 19:27, Job 33:26; 1Th 1:10; 1Jo 3:2; Jud 1:14

and they : Psa 22:16; Zec 12:10; Joh 19:34, Joh 19:37; Heb 6:6, Heb 10:29

and all : Rev 6:15-17, Rev 18:15-19; Mat 24:30; Luk 23:28-30

Even So : Rev 18:20, Rev 19:1-3, Rev 22:20; Jdg 5:31; Psa 68:1

TSK: Rev 1:8 - Alpha // which is // the Almighty

Alpha : Rev 1:11, Rev 1:17, Rev 2:8, Rev 21:6, Rev 22:13; Isa 41:4, Isa 43:10, Isa 44:6, Isa 48:12

which is : Rev 1:4

the Almighty : Rev 4:8, Rev 11:17, Rev 16:14, Rev 19:15, Rev 21:22; Gen 17:1, Gen 28:3, Gen 35:11, Gen 43:14, Gen 48:3; Gen 49:25; Exo 6:3; Num 24:4; Isa 9:6; 2Co 6:18

TSK: Rev 1:9 - John // companion // in the // for the word

John : Rev 1:4

companion : Rev 2:9, Rev 2:10, Rev 7:14; Joh 16:33; Act 14:22; Rom 8:17; 1Co 4:9-13; Phi 1:7, Phi 4:14; 2Ti 1:8, 2Ti 2:3-12

in the : Rev 3:10, Rev 13:10, Rev 14:12; Rom 2:7, Rom 2:8, Rom 5:3, Rom 5:4, Rom 8:25; 2Th 1:4, 2Th 1:5, 2Th 3:5; Heb 10:36; Jam 5:7, Jam 5:8

for the word : Rev 1:2, Rev 6:9, Rev 11:7, Rev 12:11, Rev 12:17, Rev 19:10

TSK: Rev 1:10 - in // on the // as

in : Rev 4:2, Rev 17:3, Rev 21:10; Mat 22:43; Acts 10:10-33; 2Co 12:2-4

on the : Joh 20:19, Joh 20:26; Act 20:7; 1Co 16:2

as : Rev 4:1, Rev 10:3-8

TSK: Rev 1:11 - I am // What // seven // Ephesus // Laodicea

I am : Rev 1:8, Rev 1:17

What : Rev 1:19, Rev 2:1, Rev 10:4, Rev 14:13, Rev 19:9, Rev 21:5; Deu 31:19; Isa 30:8; Jer 30:2; Hab 2:2

seven : Rev 1:4, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14

Ephesus : Act 18:19-21, Act 18:24, 19:1-41, Act 20:17; 1Co 15:32, 1Co 16:8; Eph 1:1; 1Ti 1:3

Laodicea : Col 4:15, Col 4:16

TSK: Rev 1:12 - see // I saw

see : Eze 43:5, Eze 43:6; Mic 6:9

I saw : Rev 1:13, Rev 1:20, Rev 2:1; Exo 25:37; Zec 4:2

TSK: Rev 1:13 - like // clothed // and girt

like : Rev 14:14; Eze 1:26-28; Dan 7:9, Dan 7:13, Dan 10:5, Dan 10:6, Dan 10:16; Phi 2:7, Phi 2:8; Heb 2:14-17; Heb 4:15

clothed : Dan 10:5

and girt : Rev 15:6; Exo 28:6-8, Exo 39:5; Lev 8:7; Isa 11:5

TSK: Rev 1:14 - and his hairs // and his eyes

and his hairs : Dan 7:9; Mat 28:3

and his eyes : Rev 2:18, Rev 19:12; Dan 10:6

TSK: Rev 1:15 - his feet // his voice

his feet : Rev 2:18; Eze 1:7, Eze 40:3; Dan 10:6

his voice : Rev 14:2, Rev 19:6; Psa 93:4; Isa 17:13; Eze 43:2

TSK: Rev 1:16 - he had // out // and his

he had : Rev 1:20, Rev 2:1, Rev 3:1, Rev 12:1; Job 38:7; Dan 8:10, Dan 12:3

out : Rev 2:12, Rev 2:16, Rev 19:15, Rev 19:21; Isa 11:4, Isa 49:2; Eph 6:17; Heb 4:12

and his : Rev 10:1; Isa 24:23, Isa 60:19, Isa 60:20; Mal 4:2; Act 26:13

TSK: Rev 1:17 - I fell // And he // Fear not // I am

I fell : Eze 1:28; Dan 8:18, Dan 10:8, Dan 10:9, Dan 10:17-19; Hab 3:16; Mat 17:2-6; Joh 13:23; Joh 21:20

And he : Dan 8:18, Dan 10:10

Fear not : Gen 15:1; Exo 14:13, Exo 20:20; Isa 41:10; Dan 10:12; Mat 28:4; Mar 16:5, Mar 16:6; Luk 24:37-39

I am : Rev 1:8, Rev 1:11, Rev 2:8, Rev 22:13; Isa 41:4, Isa 44:6, Isa 48:12

TSK: Rev 1:18 - that liveth // was // I am alive // the keys

that liveth : Job 19:25; Psa 18:46; Joh 14:19; Rom 6:9; 2Co 13:4; Gal 2:20; Col 3:3; Heb 7:25

was : Rom 14:8, Rom 14:9; 2Co 5:14, 2Co 5:15; Heb 1:3, Heb 12:2

I am alive : Rev 4:9, Rev 5:14; Heb 7:16, Heb 7:25

the keys : Rev 3:7, Rev 9:1, Rev 20:1, Rev 20:2, Rev 20:14; Psa 68:20; Isa 22:22; Mat 16:19

TSK: Rev 1:19 - the things // and the things which are // and the things which shall be

the things : Rev 1:11, Rev 1:12-20

and the things which are : Rev. 2:1-3:22

and the things which shall be : Rev. 4:1-22:21

TSK: Rev 1:20 - mystery // the seven stars // the seven golden // The seven stars // and the

mystery : Mat 13:11; Luk 8:10

the seven stars : Rev 1:13, Rev 1:16

the seven golden : Rev 1:12

The seven stars : Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14; Mal 2:7

and the : Zec 4:2; Mat 5:15, Mat 5:16; Phi 2:15, Phi 2:16; 1Ti 3:14-16

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 .

Poole: Rev 1:6 - And hath made us kings and priests unto God and his Father // To him be glory and dominion for ever and ever. Amen

And hath made us kings and priests unto God and his Father : kings, to rule over our own appetite, and govern ourselves by the law of his word, to fight and conquer the world, the flesh, and the devil. Kings in a spiritual sense, for our kingdom is like his from whom we derive it, not of this world; therefore he adds, unto God, to the honour and glory of God, for his service, who is the Father of Christ.

Priests, to offer up spiritual sacrifices, acceptable to God through the Beloved, 1Pe 2:5 ; our bodies as a living sacrifice, Rom 12:1 ; part of our estates, Phi 4:18 ; the sacrifice of praise, the fruit of our lips, Heb 13:15 . So as all the privileges of the Jews, Exo 19:6 , belong to us, and that in a more eminent manner. Through Christ we also are a royal priesthood, a peculiar people.

To him be glory and dominion for ever and ever. Amen: let all praise, and honour, and acknowledgments be paid, and all power ascribed, to him for ever.

Poole: Rev 1:7 - he cometh with clouds // And every eye shall see him // And they also which pierced him // And all kindreds of the earth shall wail because of him // Even so, Amen

St. John being to speak of the various afflictions of the church of God, which should immediately begin, and hold on during the whole time that Rome should continue heathen, and one thousand two hundred and sixty years after, during the whole reign of the beasts, prepareth Christians for it, by calling them by the eye of faith to see (though at a great distance) Christ coming to judgment, whom he speaks of as already coming, according to the usual style of prophets, who use to speak of those things that shall shortly be done, or certainly, as if they were already done. He describes the manner of Christ’ s coming to judgment, and saith,

he cometh with clouds that is, in a glorious manner; in the clouds with power and great glory, Mat 24:30 ; in his glory, and all the holy angels with him, Mat 25:31 ; with ten thousand of his saints, Jud 1:14 ; with a shout, the voice of the archangel, and the trump of God, 1Th 4:16 ; here, with clouds, bright and glorious clouds, not obscuring him, but making his appearance more glorious and terrible.

And every eye shall see him he shall come visibly, for, Act 1:11 , he shall so come, as he was seen going up to heaven: see Isa 40:5 .

And they also which pierced him they also which pierced him shall look on him, Zec 12:10 ; yea, not those only which pierced him with their spears, but every sinner who hath pierced him with his sins, Heb 6:6 . From whence we may observe, that the resurrection will be general; and those in the Great Mogul’ s country are like to awake out of their sleep in the grave, as well as others.

And all kindreds of the earth shall wail because of him all the nations of the earth, (Greek, the tribes of the earth), shall wail, not with a mourning of repentance, the time for that will be past, but with a wailing of despair and horror.

Even so, Amen: these words are either a prophetical assertion, confirming the truth of what he had said, or a pious prayer or desire, or rather both together.

Poole: Rev 1:8 - Alpha // the beginning and the ending // Which is, and which was, and which is to come, the Almighty

Alpha and Omega are the first and last letters in the Greek alphabet, as Aleph and Tau are in the Hebrew alphabet: the meaning of these is expounded,

the beginning and the ending he who was before all, and shall continue to exist when all creatures shall cease to be; the first and the last, as the same terms are expounded, Rev 22:13 : so Isa 41:4 43:13 .

Which is, and which was, and which is to come, the Almighty: see Rev 1:4 : He addeth the Almighty, to show that he was able to make his words good. Thus in this verse, omnipotency, eternity, and immutability, are all applied to God, and particularly predicated of our Lord and Saviour Jesus Christ.

Poole: Rev 1:9 - I John, who also am your brother // And companion in tribulation // And in the kingdom and patience of Jesus Christ // Was in the isle that is called Patmos

I John, who also am your brother the same mentioned Rev 1:4 , the apostle of Jesus Christ, yet he disdaineth not to call those his brethren whom his Lord so called.

And companion in tribulation: the pagan persecutions were now begun. Nero first began them about twenty-three years after Christ was ascended into heaven, but he died within three years’ time after he had began that course. Then the Christians had some rest for twelve years, by reason of the short reigns of Galba, Otho, and Vitellius, and the kindness of Flavius and Titus Vespasianus; but about eighty-two years after Christ began Domitian to reign, and to persecute the Christians about the year 90. He lived not long, for he was slain Anno 97, but in those seven years he put to death, imprisoned, and banished many. John is said to have been banished by him, Anno 91, and to have had this revelation, 94 and 95. Domitian lived but four or five years after this. After his death John is said to have come back to Ephesus, and to have died there three years after, about the year 98. But for five years John was the Christians’ companion in tribulation.

And in the kingdom and patience of Jesus Christ either the kingdom of grace, a member of the Christian church; or the kingdom of glory, which is to be arrived at both by patient waiting and by patient suffering for Jesus Christ, or waiting for the second appearance of Christ, in order to his glorious kingdom.

Was in the isle that is called Patmos: this island, geographers tell us, was an island in the Icarian or

Poole: Rev 1:10 - I was in the Spirit // On the Lord’ s day // And heard behind me a great voice, as of a trumpet

I was in the Spirit not only in spiritual employment, suppose meditation and prayer, but in an ecstasy; my soul was (as it were) separated from my body, and under the more than ordinary influence and communications of the Spirit, as Act 10:10 11:5 16:9 18:9 .

On the Lord’ s day upon the Christian sabbath, called the Lord’ s day, ( as the eucharist, or breaking of bread, is called the Lord’ s supper, 1Co 11:20 ), because Christ instituted it; or, because the end of its institution was the remembrance of Christ’ s resurrection, (as the end of the Lord’ s supper was the commemoration of Christ’ s death), or because it was instituted for the honour of Christ.

And heard behind me a great voice, as of a trumpet: John in the isle of Patmos was keeping the Christian sabbath in spiritual services, meditation and prayer, and fell into a trance, wherein he had a more immediate communion with the Holy Spirit, which begun with his hearing a loud voice, as it were, behind him, as loud as the sound of a trumpet.

Poole: Rev 1:11 - I am Alpha and Omega, the first and the last // What thou seest, write in a book // And send it unto the seven churches which are in Asia // Ephesus // Smyrna // Pergamos // Thyatira // Sardis // Philadelphia // Laodicea

I am Alpha and Omega, the first and the last I, who speak unto thee, am the eternal, immutable God.

What thou seest, write in a book what thou shalt presently see, write in a book, not in loose papers. Whence we may observe, that this book is not only the revelation of the will of Christ, but written by his direction.

And send it unto the seven churches which are in Asia not to all that lived within the jurisdiction or compass of these cities, but only to those Christians who lived in or near these places, which are all cities in the Lesser Asia.

Ephesus was the most famous, where Paul preached, Act 19:10 , &c., and stayed three years, Act 20:31 . It was a noble city in that part of Greece which was called Ionia.

Smyrna was a sea-port city in the same country.

Pergamos was a city of Troas, or Phrygia.

Thyatira was a city in Lydia, or Mysia.

Sardis also was a city in Lydia, near the mountain Tmolus.

Philadelphia was a city in Lydia, next Mysia.

Laodicea was a city in Asia, near the river Lycus. In all these cities there were congregations of Christians formed into churches, to whom God here ordereth St. John to send these visions, when he had written them in a book. Our countryman, Mr. Brightman, asks: Where Rome was all this while? And how it came to pass God directed not these mysteries to be sent, and kept in their archives, especially if (as the papists say) the bishop there be Christ’ s successive vicar? And considering, too, how great friends Peter and John were wont to be? But the forementioned author tartly replies to his own question: That that church, it seems, could never err, and therefore needed not any correptory or monitory epistle.

Poole: Rev 1:12 - And I turned to see the voice that spake with me // And being turned, I saw seven golden candlesticks

And I turned to see the voice that spake with me that is, to see the person whose voice I heard speaking to me: or else, by seeing is meant understanding; but that he might have done without turning; he therefore turned, hoping to see the person that spake.

And being turned, I saw seven golden candlesticks: by these seven candlesticks which he saw, are meant the seven churches; so we find it infallibly expounded, Rev 1:20 . We shall find in this book frequent allusions to the Jewish temple: here they begin. In the Jewish tabernacle there was one golden candlestick, and seven lamps, to give light against it; so Num 8:2 Zec 4:2 . John here seeth seven. God had but one church of the Jews, but many amongst the Gentiles. This notion, or comparison of churches to golden candlesticks, both showeth us the nature and office of the churches of Christ, they do not give light of themselves, only hold lights, and it is their duty to keep in them the pure word of God, which is a light to our feet, and a godly ministry; and it also lets us know, that they ought to keep themselves pure (as beaten gold) from all corruption as to doctrine, and their members from all scandalous conversation.

Poole: Rev 1:13 - And in the midst of the seven candlesticks // One like unto the Son of man // Clothed with a garment down to the foot // And girt about the paps with a golden girdle

And in the midst of the seven candlesticks that is, of the churches, resembled by the golden candlesticks.

One like unto the Son of man: we say, no like is the same; but Christ, who was the Son of man, and who ordinarily calls himself so throughout the gospel, is undoubtedly here meant, as appeareth by Rev 1:17,18 , which description can agree to him alone. He is said to have come in the likeness of sinful flesh, though he came in true human flesh; and Phi 2:7 , he was made in the likeness of men. John saw one who appeared to him as a man in the midst of seven golden candlesticks, which was Christ in the midst of his churches; placed in the midst, partly to let us know his observation of them all, and partly to let us know his being at hand to them all, to help, protect, and defend them.

Clothed with a garment down to the footpodhrh the word signifieth a long garment reaching to the feet, whether of linen or woollen, or what other material, is not expressed; so as it seemeth to me hard to determine, whether it was to signify his priestly or kingly office, or neither. It is a habit of gravity.

And girt about the paps with a golden girdle nor dare I determine the significancy of the golden girdle about his loins. It was a habit like that in Daniel’ s vision, Dan 10:5 . They were both symbols of majesty, authority, and dignity, and the appearance agreed very well to him, who was both a High Priest and a King.

Poole: Rev 1:14 - His head and his hairs were white like wool, as white as snow // And his eyes were as a flame of fire

His head and his hairs were white like wool, as white as snow: whiteness signifies purity; whiteness of hair signifies old age ordinarily, which commonly is attended with more prudence, as having most experience: hence this appearance of Christ may denote both his purity and wisdom, and that he is the Ancient of days; see Dan 7:9,13,22 ; though there the term of Ancient of days belongs to God the Father, yet it also agreeth to Christ, who is equal with the Father, as to his Divine nature.

And his eyes were as a flame of fire such an appearance is applied to God, Eze 1:27 Dan 10:6 ; and to Christ, Rev 19:12 , to denote either Christ’ s knowledge, wisdom, and omniscience; or his grace in purifying souls, as fire doth metals; or his wrath and anger against his enemies.

Poole: Rev 1:15 - And his feet like unto fine brass // As if they burned in a furnace // And his voice as the sound of many waters

And his feet like unto fine brass: there are nice disquisitions what this chalcolibanum (which we translate, fine brass ) was: vid. Poli Synopsin. I understand not of what profit the determination will be to us. By the feet of Christ (probably) are signified his ways, counsels, and methods, in ordering and governing his church, which are compared to fine brass, for the beauty and glory of them, and for their firmness, strength, and steadiness.

As if they burned in a furnace they appeared like brass filled with fire, as if it were burning, and red-hot in furnace.

And his voice as the sound of many waters loud and terrible, like the noise of the sea dashing upon a rock, or the shore.

Poole: Rev 1:16 - And he had in his right hand seven stars // And out of his mouth went a sharp two-edged sword // And his countenance was as the sun shineth in his strength

And he had in his right hand seven stars: the right hand is the hand of power, Psa 21:8 ; and of favour, Psa 44:3 ; and of honour and dignity, Psa 110:1 . The seven stars are expounded, Rev 1:20 , to be the ministers of the gospel, his messengers to his churches, who having in all times been most exposed to the malice and rage of enemies, Christ is said to hold them in his right hand, as to signify the dignity he hath put upon them and the favour he hath showed them, so also to show his resolution to protect them, according to his promise, Mat 28:20 .

And out of his mouth went a sharp two-edged sword either his gospel and word, compared to a two-edged sword, Heb 4:12 ; or a sword of justice, which he will use till he hath perfectly overcome and vanquished his enemies.

And his countenance was as the sun shineth in his strength that is, was very glorious, so as the apostle was not able to behold him.

Poole: Rev 1:17 - I fell at his feet as dead // And he laid his right hand upon me, saying unto me, Fear not // I am the first and the last

I fell at his feet as dead astonished at the majesty and glory of the appearance: see Jos 5:14 Dan 8:17,18 Mt 17:6 Act 9:4 .

And he laid his right hand upon me, saying unto me, Fear not to comfort me, and let me know, that I had no reason to be afraid, he would do me no harm.

I am the first and the last: see Rev 1:8,11 .

Poole: Rev 1:18 - I am he that liveth, and was dead; and, behold, I am alive for evermore // Amen // And have the keys of hell and of death

I am he that liveth, and was dead; and, behold, I am alive for evermore the living God, who had life in myself, and gave life to the world, but assumed the human nature, and was made man, and in that nature died; but I rose again from the dead, and shall die no more, but ever live to make intercession for my people.

Amen this is a great truth.

And have the keys of hell and of death and have a power to kill, and cast into hell; or, I have the power over death, and the state of the dead, so as I can raise those that are dead to life again: I have the command of death, whether temporal or eternal; as he who hath the keys of a house can let in and shut out of it whom he pleaseth, so I bring to heaven and throw to hell whom I please.

Poole: Rev 1:19 - Write the things which thou hast seen // And the things which are // And the things which shall be hereafter

Write the things which thou hast seen either the things which thou hast seen from the beginning of the gospel; for John, Mat 4:21 , was a companion of Christ from the time presently following his baptism and temptations: or, the vision of me which thou hast now had; which I judge most probably the sense, not understanding why our Lord should set John to write what (though they were not yet written, yet) Christ knew should be written in another book by John himself, viz. in his Gospel, and by Matthew, Mark, and Luke, in their histories of the Gospel, and in the Acts of the Apostles; especially considering they were to be written plainly, so as he who runs may read them; and what John was to write here, was to be written enigmatically, and darkly represented in visions: and it is against reason to think the same things should be first revealed plainly, and then more darkly, and both by direction from God.

And the things which are the present affairs of the church; we have the history till Paul was carried prisoner to Rome, (which was about the 60th year after Christ), in the Acts of the apostles; so that I conceive the farthest that John looked back was but thirty-five years; for he was in Patmos about the year 93, and is conceived to have written this book, 96. Hence the matter of the Revelation is easily concluded:

1. The things which were the present affairs of the church, Anno 96, or looking back only to 60, which things are supposed to be written by John, in Rev 2:3 .

And the things which shall be hereafter to the end of the world, under the reign of the dragon, (the pagan Roman empire), and the reign of antichrist, or the beast, for one thousand two hundred and sixty years, and from thence until Christ shall come to judgment.

Poole: Rev 1:20 - The mystery of the seven stars, and the seven golden candlesticks // The seven stars are the angels of the seven churches // And the seven candlesticks which thou sawest are the seven churches

The mystery of the seven stars, and the seven golden candlesticks: see Rev 1:12,16 .

The seven stars are the angels of the seven churches that is, they signify the angels of the seven churches. By angels he means God’ s messengers and ambassadors to the seven churches, called angels, both in respect of their office, being the ambassadors of Christ, 2Co 5:20 , and of that holiness which they should show forth in their doctrine and life. To interpret the term of angels by nature, seems not agreeable to what we shall hereafter meet with said to some of them; Christ would never have ordered John to have charged them with a loss of their first love, or to admonish them to be faithful unto death, or to repent. Whether the term angel denoteth any particular superior minister or bishop in those churches, or is to be taken collectively for all the ministers in those churches, I shall not dispute. Certain it is, aggelov signifieth no more than is common to all ministers, viz. to be God’ s messengers, and move upon his errand.

And the seven candlesticks which thou sawest are the seven churches the seven churches mentioned Rev 1:11 : or else, seven being the number of perfection, all the churches, which are fitly represented by candlesticks, in the same sense as they are called pillars of truth in Paul’ s Epistle to Timothy, because they have not the light they show from themselves, only hold it forth from Christ. But it is the opinion of very learned writers upon this book, that our Lord, by these seven churches, signifies all the churches of Christ to the end of the world; and by what he saith to them, designs to show what shall be the state of the churches in all ages, and what their duty is. That by the church of Ephesus, was represented the purest state of all the Christian churches, which determined thirty years before this book was written. By the church of Smyrna, the state of all Christian churches till the year 300. By the church of Pergamos, all the Christian churches till antichrist got up into the saddle, and the Albigenses and Waldenses were so persecuted. By the church of Thyatira, the state of the churches from that time till our Reformation. By the other three, the state of all churches for one hundred and fifty years last past, and which shall be to the end of the world. See Dr. More, Mr. Mede, Cocceius, and Forbes, as learned and diligent inquirers into the sense of this book as any have been, who give many reasons for this:

1. Because no reason else can be given, why epistles should not be written to other churches as well as these.

2. He doth not call them the seven churches of Asia, but seven churches.

3. The number seven is a number used to signify perfection.

4. What is said of Christ’ s walking in the midst of the golden candlesticks, having the stars in his right hand, &c., agreeth to him with reference to all churches, not to these seven only.

5. His calling ministers angels, speaks this a prophecy, for that is a prophetical style.

6. The mentioning the same number of churches and ministers, as of the seals, speaks this part of the Revelation as comprehensive, with respect to time, as the other.

7. It is not probable that these epistles would have been ushered in with such a vision, if they had been merely historical and didactic, not prophetical also.

8. They argue from Rev 1:19 , where John is bid to write not only what is, but what shall come to pass.

9. They argue from the matter of the epistles.— Let the curious reader see more of this in the authors themselves, as also in Mr. Brightman.

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.

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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

PBC: Rev 1:6 - kings // priests

"kings"

What a wonderful existence we have in His inheritance! We are kings and priests unto God! What is the meaning to this statement? If we are made kings, then we have a kingdom. " And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." {Lu 22:29-30} The writer of Hebrews states it this way, " Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire." {Heb 12:28-29} —Eld. Charles Taylor

He has made us kings and priests unto God and his Father; in recognition of which, glory and dominion be given to Him for ever and ever. In Christ every child of God is made a king. One can not be a king except he/she have a kingdom over which to rule. Our kingdom, over which we are to rule as a king, is our body of flesh. The Spirit God has given us He has made to be king. The flesh is subject to the Spirit as the subjects of a kingdom are subject to their king. Paul, writing to the church at Corinth said, "I keep under my body and bring it into subjection." We all are to do likewise.

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"priests"

If we are made priests, we have a priesthood. No, we are not High Priests. This is the office of Christ Jesus. However we do have a priesthood which was prefigured in the Levitical priesthood. They participated in the worship of the temple; so do we have a place in the Spiritual temple. The Levitical priests trimmed the lamps; so should we keep our lights trimmed and burning. They burned incense; so should we let our prayers ascend to God for a sweet smelling savor. They were teachers; so should we apply ourselves in teaching others by our lives.— Eld. Charles Taylor

We have also been made priests. Priests offer up sacrifices unto God. The days of animal sacrifices, when only a few priests were anointed to offer sacrifices, are past. We live in a new and better day, the day of Jesus Christ. Jesus has made the final sin offering to God for all His children. His children now are all priests unto Him and are to offer up spiritual sacrifices unto Him. "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." {Heb 13:15} "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." {1Pe 2:5} "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." {Ro 12:1} See how The Revelation is inter-related to the other scriptures? It stands not alone as a separate book, but is complimentary to the other scriptures.

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PBC: Rev 1:7 - Behold he cometh with clouds;

In the midst of the warnings which are given there is a sound of triumph in the words. There also seems to be a warning for His elect not to follow those who are walking in error. " For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."{Mt 24:24-27} Even in the early days of the Church there were many who claimed to be the Christ. By His own words, they need not run to and fro following every religious sect. When He came to destroy Jerusalem, it was with great distinction and utter destruction. This could not be ignored!

The point of reference about which Jesus is speaking moves back to the destruction of Jerusalem: " For wheresoever the carcase is, there will the eagles be gathered together."{Mt 24:28} The word carcase[1] describes the condition of those Jews who were apostates in their worship and teaching. They were in a dead condition. The body was lifeless. The Roman army was swift in their movements to take vast territories. This may be the meaning of the above verse. When the body of Judaism became lifeless, the eagles (Roman armies) moved to destroy the lifeless body. The body of Christ without the Spirit is dead. God has no use for a lifeless corpse. Jerusalem, refusing to be ruled by God, was dead. These were days of great tribulation for those who were gathered in Jerusalem. They were shut in for three and one-half years. Josephus writes in his history, War of the Jews, the famine was so rampant throughout the city, that mothers killed and ate their young.

Jesus said, " Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."{Mt 24:29-30} The great satellite of Judaism [the moon] gave no light because of their sins. The sun was darkened because of the great smoke which arose from their burning. The stars [men of great stature] fell from heavenly places. The powers of these great people [Jews] were shaken and they lost their position in high places.

Eld. Charles Taylor

John doth not say, Christ is come, the primitive saints did know that, {1Jo 5:20} nor doth he say Christ will come, {Heb 10:37} though that is certain. {Heb 9:28} But he saith

"Behold he cometh with clouds;"

This coming is not at the end of time and the resurrection. At first one might think so, because we read in Ac 1:9, "and a cloud received him out of their sight," and in Ac 1:11, "this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." These verses from Acts do have reference to his coming at the end of time, but there is a different coming under consideration in Re 1:7. In Mt 24:1-30 Jesus is answering some questions the disciples asked him. He uses almost the same words that are used in Re 1:7. Notice the similarity of Mt 24:30 with Re 1:7. If you read Mt 24:1-28 you have read a graphic description of the siege and destruction of Jerusalem about the year 70 AD. Mt 24:29 begins, "Immediately after the tribulation of those days..." and tells about events that took place then. Mt 24:30 continues and says the same thing as is said in Re 1:7. Perhaps you are wondering, "What about the clouds?" Heb 12:1 speaks of a great CLOUD of witnesses. Many of these witnesses are named, and others are described in Heb 11:1-40. How often has Jesus been brought to our consciousness by these witnesses! We are such witnesses, and there are other witnesses all around us; a great cloud! When we speak to someone about Jesus, He comes to them by or with us. When others speak to us about Jesus, He comes to us by or with them. The word "with" in Re 1:7 is "by means of" not "in the company of."

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[1] ptwma (SGreek: 4430. ptoma), from the alternative of piptw (SGreek: 4098. pipto); a ruin, i.e. (specifically) lifeless body (corpse, carrion)—dead body, carcase, corpse.

PBC: Rev 1:8

Here we find the identification of Jesus as the One who has no beginning and no ending. The metaphor of the first and last letters of the Greek alphabet is used here. David could say in Ps 90:2, " Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." The wise man Solomon, being inspired by God, could say in Pr 8:23, " I was set up from everlasting, from the beginning, or ever the earth was." The One who commands and it is done, was in the beginning with God. He was the most indispensable part in the plan of our salvation. He is our Redeemer and guide. When the earth shall be folded as a garment which is no longer needed, He will still be there. He is eternal, the sovereign God of the universe. With all the great number, we can also say Amen.

He returned with great power to take vengeance on the evil of the people whom He had chosen above all the peoples of the earth. He returns often when men least expect it. He will also return at the proper time to call His elect from the earth to meet Him in the clouds of glory. There shall we ever be with the Lord.

Eld. Charles Taylor

PBC: Rev 1:9

Christ in the Midst of the Candlesticks {Re 1:9-20}

Christ could be called the Critic of Churches. This is true in the sense that Christ is speaking to the pastors (angels) of the churches of things which are not as they should be. Two things show the mark of a true Critic: (1) The ability to recognize the problems. (2) The Solution to the Problems (or Problems). In this portion of the book we will find Jesus faithfully sending the messages which are relevant to the needs of the churches. As we proceed through this section, we will be enlightened by many things which leave no doubt as to their needs and the solution to their needs.

Biblical scholars recognize the speaker as being the Apostle John, the brother of James. Both were the sons of Zebedee, the fisherman. James was put to death by Herod Agrippa I about A.D. 44.  { Ac 12:1-2} It is not clear exactly when John was banished to Patmos. It is thought to be shortly after the death of Peter and Paul.[1] This was during the reign of Nero,[2] who reigned as emperor in Rome, 54-68 A.D. (Nero succeeded Claudius Caesar). During the reign of Nero there was a period of one of the most terrible times of Christian persecutions recorded in history. John is said to have died about 98 A.D., and was buried[3] at Ephesus, during the reign of Trajan[4] who was emperor of Rome from 98-117 A.D.

Eld. Charles Taylor

[1] Hassell’s Church History, pp 215, 242.

[2] Ancient & Medieval History by Magoffin and Duncalf, page 350.

[3] Hassell’s Church History, page 225.

[4] Ancient and Medieval History- Magoffin and Duncalf, page 353.

PBC: Rev 1:10

It seems to be significant here that the time element is mentioned. It was on the Lord’s day! The time set aside by the early Church as a day of worship and rest following the resurrection of Jesus Christ from the dead is called The Lord’s day. This was observed on the first day of the week. Even here on this desolate island, and having no one with whom to converse, John still observed the Lord’s day. Also John states, " I was in the Spirit." As John was in this position of worship, being in the Spirit of God, he states, " I heard behind me a great voice, as of a trumpet." God makes Himself known in no uncertain terms. In this case it was with the voice (sound) of a great trumpet, loud and clear! The importance of the message required attention.— Eld. Charles Taylor

PBC: Rev 1:11

He identified Himself as Alpha [the first letter in the Greek alphabet—meaning first; prwtov (SGreek: 4413. protos) protos, pro’-tos; foremost (in time, place, order or importance)—before, beginning, first (of all), former] and Omega [the last letter of the Greek alphabet, i.e., (figuratively) the finality]. This identification is given four times in this book, Re 1:8,11; 21:6; 22:13. "What thou seest, write in a book, and send it unto the seven churches which are in Asia." The importance of this message was directed to the particular churches mentioned. Yet, it is just as important to each body of believers today. It has not lost its greatness in value. The purpose of this important message was to cause the churches to repent and turn from the error which was among them.— Eld. Charles Taylor

PBC: Rev 1:12

In the book of Exodus we find a command of God that a menorah, a chandelier or candlestick having seven branches, be made. This candlestick was to be made according to the pattern shown Moses on the mount. {Ex 25:40} This menorah’s seven branches which typified the seven golden candlesticks in Re 1:12. We know that the number seven is a representation of perfection. So in this respect, it seems that the seven churches of Asia were a representation of the whole body of Christ, which is the Church. In this we have a pattern of conduct for every individual congregation of believers in all ages. The Greek word for candlestick is lucnia (SGreek: 3087. luchnia) luchnia, lookh-nee’-ah; a lamp-stand (literally or figuratively):—candlestick. It is my understanding this candlestick was the place where the light was placed. Our Lord explains this in Mt 5:1-48 as the body where our lights (membership; affiliation) should be placed: " Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."— Eld. Charles Taylor

PBC: Rev 1:13

A parallel scripture is found in Da 7:13; " I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." The description Daniel gives is identical to John’s description. We find another description given in Da 10:5; " Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:..." There seems to be no doubt that this is Jesus Christ who is King of kings, and Lord of lords.— Eld. Charles Taylor

In Re 1:12 Jesus in the midst of them. Later he tells us the candlesticks are the churches, {Re 1:20} and even today, as then, Jesus is in the midst of them. His voice is as the sound of many waters. {Re 1:15} This means his words have gone into all the world, to all peoples and tongues, and continues even to this day. He had in his right hand seven stars; the angels, or ministers, of the seven churches. {Re 1:20} He has the keys of hell and death. {Re 1:18} We will find more about them later.

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PBC: Rev 1:14

When we compare the figure John saw with that which Daniel saw, we see the same Alpha and Omega, the first and the last. He is mighty in power and His strength and dominion have not diminished in the least. There is a reason for the similarity in the comparison. The times prophesied by Daniel were fulfilled in the Kingdom of God through the early Church. These times are not reserved for the " millennium" or some future age. Let us study God’s Word diligently, so as not to be deceived by false teaching.— Eld. Charles Taylor

PBC: Rev 1:16

The descriptive language remains the same throughout Scripture. " And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory." {Eze 43:2} In Eph 6:17, Paul calls the word of God the sword of the Spirit. In Heb 4:12 he speaks about the effectiveness of the word of God; " For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Paul, as he was on his way to persecute the saints, describes his experience with similar language, " At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me." {Ac 26:13}

—Eld. Charles Taylor

PBC: Rev 1:17

Eze 1:28 describes the appearance of Jesus as having such great import that Ezekiel fell as one dead. When Saul (Paul) saw this light which did outshine the noonday sun, he and all his companions fell to the ground. He could not look upon Jesus in His glorified state.— Eld. Charles Taylor

PBC: Rev 1:18

Herein the resurrected Christ is revealed to the Apostle John. He is not dead as some suppose, He is alive! Furthermore, Paul writes of how we benefit from this in Ro 6:9-10, " Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God."

He has the keys of hell and of death. David could say, " He that is our God is the God of salvation; and unto GOD the Lord belongs the issues from death."  {Ps 68:20} Hell and death have no more dominion over Him. Neither do hell and death have dominion over those for whom Christ died. Revelation, chapter nine refers to one called the fifth angel. To him were given the keys to the bottomless pit. The power over hell is in the hand of our Saviour who died for our sins, and arose for our justification. It is a wonderful assurance to the believer that hell cannot receive those for whom the Lord died.— Eld. Charles Taylor

PBC: Rev 1:19

The vision being shown to John is to be written in a book. The things " which are" evidently exist at the time of the vision. The things " which shall be hereafter" are those things which shall shortly come to pass. This serves as a warning to God’s people to repent, for " Behold, I come quickly."— Eld. Charles Taylor

PBC: Rev 1:20

John’s eyes (and ours) are now opened to the mystery of the seven stars. The seven stars are the angels (overseers, pastors) of the seven churches. " For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts."  {Mal 2:7} The seven candlesticks are the seven churches, representative of the complete body of Christ in all ages.

As we progress through the letters contained in chapter two of the book of Revelation, we will find things in each letter which we can apply to our present condition. Let us study these intelligently, and with wisdom. Unless we can find this also directed toward our condition as a church approved by God, we will not have bettered ourselves by this study. The book of Revelation is not given simply to serve as a conversational piece! Israel of old had not considered their condition in the light of God’s word. They received a just recompense of reward because of their ignorance. Their beloved city and temple were destroyed. They no longer have a place where they can come as they did in days of old. Many former places of worship no longer exist because they were not hallowed by God’s people.— 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.

Haydock: Rev 1:7 - Behold, he cometh

Behold, he cometh, or is to come at the day of judgment. (Witham)

Haydock: Rev 1:8 - I am Alpha, and Omega

I am Alpha, and Omega. These, the first and last letters of the Greek alphabet, signify the same as what follows, the beginning, and the end, the first cause and last end of all intelligent beings, who is, and who was, and who is to come, the Almighty: These words agree only to him, who is the true God, and here are applied to our blessed Redeemer, who is to come and judge all. (Witham)

Haydock: Rev 1:10 - On the Lord's day // A great voice, as of a trumpet // Voice

On the Lord's day. [3] Not on the Jewish sabbath, which is our Saturday, but on the Christian sabbath, our Sunday, called the Lord's day . The Church, in the apostle's time, changed the day of rest, on which the Jews were commanded to rest and sanctify that day, from Saturday to Sunday, from the last day of the week to the first. They judged this only to be an indispensable precept, that some day or some time should be appointed, in a special manner, to God's service and worship, on which Christians should also abstain from servile works, that were not of necessity: as to the determination of such a day of the week, they judged that the Church had power to change the day. The late pretended reformers have all agreed with us in this change. And if they would have all that is expressed in this commandment, to be of an indispensable and unchangeable obligation, according to the letter of the law, they ought certainly to observe, to sanctify, and to abstain from all servile works of Saturday, or on the Jewish sabbath. ---

A great voice, as of a trumpet. To signify the importance of things to be revealed. (Witham) ---

Voice, &c. This was most likely St. John the Baptist, who calls himself the voice of one crying in the desert, and who in Malachias is called the Angel of the Lord, as he is also styled in the first verse of this chapter. (Pastorini)

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[BIBLIOGRAPHY]

In Dominica die, Greek: en te kuriake emera.

Haydock: Rev 1:12 - I saw seven golden candlesticks

I saw seven golden candlesticks, which, by the last verse of this chapter, represented the seven Churches of Asia. We may suppose these candlesticks to have been shown to St. John, like what is described, Exodus xxv. 31. For in these visions of St. John are frequent allusions to the former tabernacle, and to things relating to the service and worship of God, which Moses was ordered to make. (Witham)

Haydock: Rev 1:13 - And in the midst of the seven golden candlesticks // With a long garment

And in the midst of the seven golden candlesticks, i.e. walking among the candlesticks, like unto Christ, as he many times called himself the Son of man, and at other times told the Jews he was the Son, the only begotten Son of God. By this walking among the candlesticks is signified his providential care over all the particular Churches, which make up one Catholic Church. ---

With a long garment, [4] and a golden girdle, with a resemblance to the habit of the priests. (Witham) ---

Jesus Christ is in the midst of his Church to enlighten it, to defend and sanctify it, the true model of pastors, who should reside in the midst of their flock, be clothed with sanctity and justice, and girt with the golden girdle, i.e. with singular purity, always ready for combat and labour, by their charity and zeal.

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[BIBLIOGRAPHY]

See Exodus xxviii. 51.; Daniel x. 5.

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Haydock: Rev 1:15 - His feet like unto fine brass // His voice as the sound of many waters

His feet like unto fine brass, to signify the purity and steadfastness of his steps and actions. ---

His voice as the sound of many waters, the sound of his preaching by himself, and by his apostles, has been heard throughout all nations of the world. (Witham)

Haydock: Rev 1:16 - In his right hand seven stars // And from his mouth came out a sharp two-edged sword

In his right hand seven stars, which, as it is said, (ver. 20.) were the Angels, i.e. the bishops of the seven churches, by this comparison is expressed their dignity. ---

And from his mouth came out a sharp two-edged sword. The word of God preached is compared to a two-edged sword. (Ephesians vi. 17. and Hebrews iv. 12.) It also signifies God's severity in punishing sinners. (Witham)

Haydock: Rev 1:17 - I am the first and the last

I am the first and the last . These are the words of the Son of man, or of him that represented our Saviour, Christ, to St. John. To be the first and the last, is another expression agreeing only to him who is the true God, as it is divers times applied by the prophet Isaias. (Witham) ---

From the 12th verse to this place we have a description of the Son of man, i.e. Christ. The different emblematical descriptions of his countenance, his dress, &c. are similar to what are used by other prophets, and easily explained of his attributes, his eternity, vengeance, &c. &c. (Omnes passim.)

Haydock: Rev 1:18 - And alive, and was dead

And alive, and was dead; always living as God, and as man was dead, died on the cross for the salvation of all men, rose again, triumphed over hell, death, and sin, and am living for ever and ever, and have the keys of death and of hell, power over all, all things being made subject to me, even as man, or as God and man. (Witham)

Haydock: Rev 1:20 - Angels

Angels. These are the seven bishops of the churches. Christ's having them in his right hand, shews the care he takes of his Church. (Calmet)

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,

Gill: Rev 1:6 - And hath made us kings and priests // to God, and his Father // to him be glory and dominion for ever and ever, Amen

And hath made us kings and priests,.... The Alexandrian copy, and Complutensian edition, read, "a kingdom, priests"; and the Vulgate Latin version, "a kingdom and priests"; and the Arabic version, "a kingdom of priesthood"; reference seems to be had to Exo 19:6, "and ye shall be unto me a kingdom of priests"; which the Jerusalem Targum renders, "ye shall be unto me", מלכין וכהנין, "kings and priests"; and so the Targum of Jonathan ben Uzziel paraphrases it thus, "and ye shall be before me", מלכין, "kings" crowned with a crown, וכהנין, "and priests" ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings ^o; and sometimes their doctors are called מלכי תורה, "kings of the law" ^p: and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on Deu 28:13 paraphrases the words,

"the word of the Lord shall appoint or constitute you kings, and not private persons.

Likewise they say ^q.

"that even a Gentile, if he studies in the law, is ככהן גדול, "as an high priest".

All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made "kings" by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him. And he also makes them "priests" to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him

to God, and his Father; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made,

to him be glory and dominion for ever and ever, Amen. The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and "dominion"; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. "Amen"; so let it be, and so it shall be,

Gill: Rev 1:7 - Behold he cometh with clouds // and every eye shall see him // And they also which pierced him // And all kindreds of the earth shall wail because of him // even so, Amen

Behold he cometh with clouds,.... John carries on the account of Christ in his kingly office, one branch of which is to execute judgment; and describes him by a future coming of his, which cannot be understood of his coming to take vengeance on the Jews, at the time of Jerusalem's destruction, though that is sometimes expressed in such language, and with such circumstances, as here; see Mat 24:30; because if this revelation was made to John, in the latter end of Domitian's reign, as is commonly reported by the ancients, and in the year 95 or 96, as chronologers generally place it, it must be upwards of twenty years after the destruction of Jerusalem, and therefore cannot relate to that; nor to his coming in a spiritual sense to convert the Jews in the latter day; for this coming is personal, and with clouds, when he will be seen by every eye; all which circumstances do not so well agree with that; besides, all the kindreds of the earth will not lament on that account: the wicked will take little notice of it, the tribes of the Jews will rejoice at it, and so will all the converted Gentiles: it is better therefore to understand this of Christ's second coming to judge the quick and dead, which is represented as just at hand, to denote the certainty of it; and a "behold" is prefixed to it, to excite attention, and to denote the importance of it: things of great moment, and very surprising, will then be done; Christ will appear in great glory and majesty, the dead in Christ will be raised, Christ's personal kingdom will take place, and the general judgment come on. The manner of his coming will be "with clouds"; either figuratively, with angels, who will attend him both for grandeur and service, or literally, in the clouds of heaven; he shall descend in like manner as he ascended, and as Daniel prophesied he should, Dan 7:13. Hence, one of the names of the Messiah, with the Jews, is, ענני, "Anani" ^r, which signifies "clouds"; and his coming is so described, both to denote the grand and magnificent manner, in which he will come, making the clouds his chariots; and to strike terror into his enemies, clouds and darkness being about him, thunder and lightning breaking out of them, as tokens of that vengeance he comes to take upon them; as also the visibility of his coming, he shall descend from the third heaven, where he now is, into the airy heaven, and sit upon the clouds, as on his throne, and be visible to all: hence it follows,

and every eye shall see him; that is, everyone that has eyes shall see him, or all men shall see him; the righteous shall see him, and be glad; they shall see him in his glory, as he is, and for themselves, and be satisfied; they shall rejoice at the sight of him; they will be filled with joy unspeakable, and full of glory: but the wicked will see him and tremble; they will be filled with the utmost consternation and astonishment; they will not be able to bear the sight of him; they will flee from him, and call to the rocks and mountains to fall on them, and hide them from his face,

And they also which pierced him; his hands, feet, and side, when they crucified him; both the Roman soldiers, who actually did it, and the body of the Jewish nation, the rulers and common people, who consented to it, and at whose instigation it was done; these, being raised from the dead, shall see him with their bodily eyes, whom they so used,

And all kindreds of the earth shall wail because of him; all the wicked, in the several parts of the world, will lament, and wring their hands, and express the inward terror and horror of their minds, at his appearing; they will fear his resentment of all their wicked words and actions; will dread his wrath, and tremble at his righteous judgment:

even so, Amen, says John, and so say all true believers; what the wicked lament, they rejoice at; they desire the coming of Christ, they love it, look and long for it; they believe it shall be, and wish it may be quickly, as in Rev 22:20; This expression of faith in, and desire after the coming of Christ, is signified by two words, the one Greek and the other Hebrew; suggesting, that this is an article of faith among all the saints of all nations, Jews and Gentiles, and is what they are wishing and waiting for,

Gill: Rev 1:8 - I am Alpha and Omega // the beginning and the ending // saith the Lord // which is, and which was, and which is to come // the Almighty

I am Alpha and Omega,.... These are the words of Christ himself, appearing at once, and confirming what John had said of him, concerning his person, offices, and future coming: Alpha is the first letter, and Omega the last in the Greek alphabet, and signifies that Christ is the first and the last, as it is interpreted in Rev 1:11, and is a character often given to the divine Being in prophetic writings; see Isa 41:4; and is no small proof of the proper deity of Christ. Alpha is used by the Jews for the chief of persons or things,

"Macmas and Mezonicha (names of places) are אלפא לסלת, "Alpha for fine flour";

that is, the best fine flour is there, they are the chief places for it: and again,

"Tekoah is אלפא לשמן, "Alpha for oil",

or the chief place for oil; the best oil was to be had there ^s: so Christ, he is the Alpha, the chief as to his divine nature, being God over all, blessed for ever; and in his divine sonship, none, angels or men, are in such sense the Son of God as he is; and in all his offices, of prophet, priest, and King; he is the prophet, the great prophet of the church, never man spake like him, or taught as he did; he is the most excellent priest, that exceeds Aaron and all his sons, having an unchangeable priesthood; and he is the King of kings, and Lord of lords; he has the chief place in the church, he is the head of it, and has in all things the preeminence; he is the chief in honour and dignity, is at the right hand of God, and has a name above every name: he also in some sense may be said to be the Omega, the last and the lowest; as in his state of humiliation, he was not only made lower than the angels, but than man; he was despised and rejected of men, and scarcely reckoned a man, a worm, and no man; and he humbled himself, and became obedient to death, even the death of the cross. Moreover, these letters, Alpha and Omega, being the first and the last in the alphabet, may stand for the whole; and it seems to be a proverbial expression taken from the Jews, who use the phrase, from Aleph to Tau, for the whole of any thing, which two letters in the Hebrew alphabet stand in the same place as these; accordingly the Syriac version renders it Olaph and Tau; and the Arabic version Aleph and Ye. It is said in Eze 9:6, "begin at my sanctuary",

"R. Joseph taught, do not read "my sanctuary", but "sanctified ones", these are the children of men who confirm "the whole law", מאלף ועד תיו, "from Aleph to Tau";

the same as from Alpha to Omega, or from one end to the other: and a little after,

"says R. Levi, Tau is the end of the seal of the holy blessed God, for says R. Chanina, the seal of the holy blessed God is אמת, "truth": says R. Samuel bar Nachmani, these are the children of men who confirm the whole law "from Aleph to Tau" ^t.

So Christ, he is the Alpha and Omega, the first and last, the chief, the whole of things; as of the covenant of grace, he is the first and last of it, he is the Mediator, surety, and messenger of it, and the ratifier and confirmer of it, he is the covenant itself, all its blessings and promises are in him; he is the sum and substance of the Scriptures, both of the law and of the Gospel; he is the fulfilling end of the law, and he is the subject matter of the Gospel; he stands in the first verse in Genesis, and in the last of the Revelation; he is the Alpha and Omega, the first and last, the whole and all in the business of salvation, in the affair of justification before God, in the sanctification of his people, in their adoption, and eternal glorification; he stands first and last in the book of God's purposes and decrees, in the book of the covenant, in the book of the creatures, or creation, being the first cause, and last end of all things, in the book of Providence, and in the book of the Scriptures: likewise, as these two letters include all the rest, this phrase may be expressive of the perfection of Christ, who as God has the fulness of the Godhead, all the perfections of the divine nature in him; and, as man, is in all things made like unto his brethren; and, as Mediator, has all fulness of power, wisdom, grace, and righteousness in him, in whom all the saints are complete; and this may also denote his eternity, he having none before him, nor any after him; and which also is signified by some other following expressions:

the beginning and the ending; the Alexandrian copy, the Complutensian edition, the Syriac and Ethiopic versions, leave out this; which seems to be explanative of the former clause, Alpha being the beginning of the alphabet, and Omega the ending of it; and properly belongs to Christ, who knows no beginning, nor will he have any end with respect to time, being from everlasting to everlasting; and agrees with him as the first cause of all things, both of the old and new creation, and the last end to which they are all referred, being made for his pleasure, honour, and glory: these things now

saith the Lord; that is, the Lord Jesus Christ; the Alexandrian copy, the Complutensian edition, and the Vulgate Latin, Syriac, and Arabic versions, read, "the Lord God"; and the Ethiopic version only God:

which is, and which was, and which is to come; who is God over all, "was" God from all eternity, and is to come as such; which he will show by: his omniscience and omnipotence, displayed in the judgment of the world: who "is" now a Saviour of all that come to God by him; "was" so under the Old Testament dispensation, being the Lamb slain from the foundation of the world; and "is to come", as such, and shall appear a second time unto salvation to them that look for him: particularly this phrase is expressive of the eternity of Christ, who is, was, and ever will be; and of his immutability, who is the same he was, and will be for ever the same he is, and was, unchangeable in his person, in his love, and in the virtue of his blood, righteousness, and sacrifice; he is the same today, yesterday, and for ever. This same phrase is used of God the Father in Rev 1:4; and is a further proof of the deity of Christ; and which is still more confirmed by the following character,

the Almighty; as he appears to be, by creating all things but of nothing; by upholding all creatures in their beings; by the miracles he wrought on earth; by the resurrection of himself from the dead; by obtaining eternal redemption for his people; and by his having the care and government of them upon him, whom he keeps, upholds, bears, and carries to the end, through all their infirmities, afflictions, temptations, and trials,

Gill: Rev 1:9 - I, John, who also am your brother // and companion in tribulation, and in the kingdom and patience of Jesus Christ // was in the isle that is called Patmos // for the word of God // and for the testimony of Jesus

I, John, who also am your brother,.... Here begins the narrative of the visions and prophecies of this book, the former verses containing a general preface to the whole; and this, and the two following verses, are the introduction to the first vision, which John saw; who describes himself by his name, "I John", the evangelist and apostle, a servant of Christ, and a beloved disciple of his; one that was well known to the seven churches to whom he writes, and who had no reason to doubt of his fidelity in the account he gives them; and also by his relation to them as a "brother", not in a natural, but in a spiritual sense, they and he belonging to that family that is named of Christ, to the household of God, and of faith, and having one and the same Father, even God: thus, though he was an elder, an evangelist, yea, an apostle by office, yet he puts himself on a level with the several members of these churches, as he was a believer in Christ:

and companion in tribulation, and in the kingdom and patience of Jesus Christ; many are the afflictions and tribulations of the saints; these lie in the way to the kingdom; and they are companions and partners with one another in them, both by enduring the same, and by their sympathy and compassion with each other; and as they go sharers in the troubles of this life, so they do, and shall in the kingdom; in the kingdom of grace now, being all of them made kings and priests unto God, and in the kingdom of Christ on earth, where they will all reign with him a thousand years, and in the kingdom of glory, where they shall reign together to all eternity; and in the mean while, they join in the exercise of the grace of patience, of which Christ is the author, exemplar, and object; they are directed by the Spirit of God into a patient waiting for Christ, or a patient expectation of his coming, kingdom, and glory: the Alexandrian copy reads, "patience in Christ"; and the Complutensian edition, "patience in Christ Jesus": this same person John, who gives this account of himself,

was in the isle that is called Patmos; but now "Palmosa"; it is one of the islands of the Cyclades, in the Archipelago, or Icarian sea, and sometimes called the Aegean sea, and had its name from the turpentine trees in it; it is, as Pliny ^u says, about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings; he did not come here of his own accord; Ignatius says ^w, John εφυγαδευετο, "was banished to Patmos": by Domitian emperor of Rome, as Irenaeus says ^x, at the latter end of his reign, about the year 95 or 96; and, as Tertullian ^y after he had been cast into a vessel of flaming oil, where he got no hurt: and this banishment was not for any immorality, and capital sin he had committed, but

for the word of God; for believing in Christ, the essential Word of God, and for professing and bearing record of him, both in preaching and writing:

and for the testimony of Jesus; for the Gospel of Christ, see Rev 1:2; for embracing it, adhering to it, and publishing it: it is generally thought that John wrote his Revelation in this isle, though some think it is not to be concluded from these words, but the contrary that he had been here, but now was not, but at Ephesus, where he wrote what he had a vision of there,

Gill: Rev 1:10 - I was in the Spirit on the Lord's day // and heard behind me a great voice, as of a trumpet

I was in the Spirit on the Lord's day,.... Not on the Jewish sabbath, which was now abolished, nor was that ever called the Lord's day, and had John meant that, he would have said on the sabbath day; much less the Jewish passover, but the first day of the week is designed; so the Ethiopic version renders it "on the first day"; and is so called just as the ordinance of the supper is called the Lord's supper, being instituted by the Lord, and the Lord's table, 1Co 10:21, and that because it was the day in which our Lord rose from the dead, Mar 16:9; and in which he appeared at different times to his disciples, Joh 20:19, and which the primitive churches set apart for his worship and service, and on which they met together to hear the word, and attend on ordinances, Act 20:7; and Justin Martyr ^z tells us, who lived within about fifty years after this time, that on the day called τη του ηλιου ημερα, "Sunday", (by the Greeks,) the Christians met together in one place, and read the Scriptures, and prayed together, and administered the ordinance of the supper; and this, he adds, was the first day in which God created the World, and our Saviour Jesus Christ rose from the dead; yea, Barnabas ^a, the companion of the Apostle Paul, calls this day the eighth day, in distinction from the seventh day sabbath of the Jews, and which he says is the beginning of another world; and therefore we keep the eighth day, adds he, joyfully, in which Jesus rose from the dead, and being manifested, ascended unto heaven: and this day was known by the ancients by the name of "the Lord's day"; as by Ignatius ^b, Irenaeus ^c, Tertullian ^d, Origen ^e, and others; for it must be some day that was known by this name, otherwise it is mentioned to no purpose, because it would not be distinctive from others; for which reason it cannot merely design the day in which John saw this vision, because the Lord appeared on it to him, for this would not distinguish it from any other day. Some have conjectured that this was not the weekly Lord's day observed by the Christians, but the anniversary of Christ's resurrection; and so the Ethiopians still call Easter "Schambatah Crostos", the sabbath of Christ: to understand it of the former is best. Now, though John was driven from the house and worship of God, and could not join with the saints in the public worship of that day; yet he was employed in spiritual contemplations and exercises, and was under a more than ordinary influence of the Spirit of God; and his spirit or soul was wholly intent upon, and taken up with divine and spiritual things, with visions and representations that were made unto his mind, which he perceived in his spirit, and not with the organs of his body; he was in an ecstasy of spirit, and knew not scarcely whether he was in the body or out of it:

and heard behind me a great voice, as of a trumpet; which was the voice of the Son of God, as appears by what it uttered, Rev 1:11; and is afterwards said to be as the sound of many waters; and it was behind him, as in Isa 30:21, it came to him at an unawares, and surprised him, while he was in deep meditation on spiritual things: and it was a very "great" one; it was the voice of a great person, of the Son of God, and expressed great things, and was very sonorous and loud, it was like the sound of a trumpet; and this was partly to awaken the attention of John to it, and partly to express the certainty of the relation he gives of what it said; had it been a low muttering voice, it might be questioned whether John rightly understood it, and whether he might not be mistaken in the account of what he heard; but it being so loud and clear, there is no room for such a doubt,

Gill: Rev 1:11 - Saying, I am Alpha and Omega, the first and the last // and, what thou seest, write in a book // and send it unto the seven churches which are in Asia // unto Ephesus // and unto Smyrna // and unto Pergamos // and unto Thyatira // and unto Sardis // and unto Philadelphia // and unto Laodicea

Saying, I am Alpha and Omega, the first and the last,.... These characters, which are repeated here; see Gill on Rev 1:8; are left out in the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions; but are very fitly retained, to point out the person that speaks; to express his dignity, deity, and eternity; to excite the attention of John, and to give weight to what he said:

and, what thou seest, write in a book; that it might remain, and be read of all men, and be profitable to the churches in the then present age, and in all future ones:

and send it unto the seven churches which are in Asia; from whence it appears, that not only the seven following epistles were sent to the churches, but that after John had written in a book the account of all the visions that he saw, the whole was sent unto them, for their use and benefit; and who are particularly named:

unto Ephesus; which was a city of Ionia, and which Pliny calls ^f the work of the Amazons, and the light of Asia; it was famous for the temple of Diana, but more so for having a church of Christ in it: hither the Apostle Paul came and preached, and continued for the space of two years; where a very famous church was planted by him, and proper officers appointed, to whom he wrote a very excellent epistle: this is now a miserable desolate place, not a city, but a village; and is called by the Turks, Aiasalik: of this place and church; See Gill on Act 18:19, Act 20:17,

and unto Smyrna; another city of Ionia, so called from Smyrna, the wife of Theseus ^g, the builder of it; or from Smyrna, an Amazon ^h, the relies of whose marble bust are to be seen there to this day: it lies about forty six miles from Ephesus, and is by the Turks now called Esmir, and is still a place famous, not for pompous buildings, but for number of inhabitants, riches, and commerce:

and unto Pergamos; this was a city of Mysia, situated by the river Caicus, formerly the seat of the kings of Attalia, and was bequeathed by Attalus, their last king, to the Romans: it is famous for being the native place of Galen the physician, and of Apollodorus the rhetorician, master to Augustus Caesar, and for the invention of parchment in it, from whence it seems to have its name: it is now called by the Turks Bergamo, and is almost sixty four miles from Smyrna:

and unto Thyatira; a city of Lydia, near the river Lycus, formerly called Pelopia, and Euhippia, and now, by the Turks, Ak Hissar, or "the white camp", and is distant from Pergamos about forty eight miles; See Gill on Act 16:14,

and unto Sardis; this was another city of Lydia, situated at the side of Mount Tmolus, it was the metropolis of Lydia, and the seat of King Croesus, and is now called, by the Turks, Sart; and instead of a famous city, it is now an obscure little village, of mean houses, and scarce any other inhabitants in it than shepherds and cow keepers, and is thirty three miles from Thyatira:

and unto Philadelphia; another city of Lydia, situated at the foot of Mount Tmolus; it had its name from Attalus Philadelphus, the builder of it; it is now called, by the Turks, Alah Shahr, or "the fair city", though there is nothing beautiful or magnificent in it; it is distant from Thyatira about twenty seven miles:

and unto Laodicea; another city of Lydia, near the river Lycus, first named Diospolis, afterwards Rhoas, and is now, by the Turks, called Eski Hissar, or "the old camp"; and is inhabited by none, unless it be in the night, by wolves, foxes, and jackals, as our countryman Dr. Smith affirms, in his "Notitia" of the seven churches of Asia; from whom I have taken the account of these cities as they now are, and the rest from Pliny and Ptolomy chiefly,

Gill: Rev 1:12 - And I turned to see the voice that spake with me // and being turned, I saw seven golden candlesticks

And I turned to see the voice that spake with me,.... The Complutensian edition reads, "and there I turned": and so the Arabic version; that is, to see who it was that spoke, from whom the voice came, and by whom it was uttered; see Exo 20:18,

and being turned, I saw seven golden candlesticks; which represented the seven churches, Rev 1:20; in allusion to the seven lamps in the candlestick of the sanctuary, Exo 25:37; compared to "candlesticks", for the use of them, which is to hold forth light; these have none of themselves, but what is put into them, and being put into them, they hold it forth; so the churches of Christ have no light of themselves, but what is put into them; and the light which is put into them, is not the mere light of nature, nor the law of Moses, but the Gospel of Christ; which dispels darkness, and is the means of enlightening sinners, and gives light to saints, by which they walk and work; and this light is put into the churches by Christ, whose the Gospel is, and who is himself come a light into the world; and being put here by him, it is held forth by them, especially by the ministers of it, who are the lights of the world, both by their ministry, and in their lives and conversations: and they are compared to "golden" candlesticks, because of their excellency, preciousness, and value, in the esteem of Christ; and for their brightness and purity in doctrine, discipline, and life; and for their splendour, glory, and beauty; and for their stability and duration; and though they are liable to corruption and taint, yet may be melted, refined, and purified as gold.

Gill: Rev 1:13 - And in the midst of the seven candlesticks one like unto the son of man // clothed with a garment down to the foot // and girt about the paps with a golden girdle

And in the midst of the seven candlesticks one like unto the son of man,.... By whom is meant not an angel, for he speaks of himself as a divine Person, as the Alpha and Omega, the first and the last, phrases not applicable to any created beings; and of himself also as having been dead, which angels are not capable of, and of living again, and of living for evermore, and having power over death and the grave, which no creature has; yea, he calls himself expressly the Son of God, Rev 1:11; so that Christ is manifestly designed, who, as a divine Person, appeared in a form like that individual human nature which was at his Father's right hand; for that human nature of his, or he as the son of man, was not in the midst of these candlesticks, or churches, but he the Son of God was in a form like to his human nature in heaven; so before his incarnation, he is said to be like unto the son of man, in Dan 7:13; to which there is a reference here, and not only in this, but in some other parts of the description; so after his ascension, he in a visionary way appears, not in that real human nature he assumed, but in a form like unto it, that being in heaven; but when he was here on earth he is called the son of man, and not like to one; though even such a phrase may express the truth and reality of his humanity, for who more like to the son of man than he who is so? see Joh 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Rev 2:1; which is expressive of his presence in his churches, and which he has promised unto the end of the world; and of the gracious visits he makes them, and the sweet communion and conversation he indulges them with, to their joy and comfort; as well as the walks he takes among them for his own delight and pleasure; and where he is, abides and takes his turns, particularly as a priest, in which form he now appeared, as the antitype of Aaron the high priest, to him the lamps or candles in the candlesticks, to cause them to burn more brightly and clearly:

clothed with a garment down to the foot; which some understand of the righteousness of Christ; this is called a garment, a wedding garment, the best or first robe, the robe of righteousness; and is fitly compared to one, it being unto, and upon believers, put upon them, and which covers their persons, keeps them warm and comfortable, and beautifies and adorns them; and is a very beautiful, pure, and spotless robe; and reaches to the feet, covers all the members of Christ's mystical body, the meanest and lowest, as well as the more excellent; the weakest believer as well, and as much, as the strongest: but not Christ mystical, but personal, is here represented; others therefore think that this long garment is a sign of gravity and wisdom, it being usual for men of power and authority, and learning, as the Jewish sanhedrim, Scribes and Pharisees, to wear long garments; but it seems rather to design a priestly robe; the robe of the ephod wore by the high priest is called by this name in the Septuagint version of Exo 28:4; and so it is by Josephus ⁱ, who speaking of the hyacinthine tunic, or robe of blue, says, this is ποδηρης, "a garment down to the foot", which in our language is called "Meeir"; rather it should be מעיל, "Meil", which is its Hebrew name; and so this robe is expressed by the same word here, used by Philo the Jew ^k, and by Jerom ^l; so Maimonides ^m says, the length of his garment was to the top of his heel: and in the habit of a priest did Christ now appear; and so he is described in his priestly office, in the midst of his churches, having made atonement for their sins by the sacrifice of himself; and now as their high priest had entered into the holiest of all with his own blood and righteousness; bore their names on his breastplate, appeared in the presence of God on their account, and ever lived to make intercession for them:

and girt about the paps with a golden girdle; as the high priest was with the girdle of the ephod, which was made of gold, of blue, purple, scarlet, and fine twined linen, Exo 28:8; and with which the priests were girt about the paps, or breast, as Christ is here described: it is said of the priests in Eze 44:18, "they shall not gird themselves with anything that causeth sweat"; which some render "in sweating places": and so some Jewish writers interpret it, which will serve to illustrate the present place,

"says R. Abai ⁿ, (upon citing Eze 44:18) they do not gird themselves in the place in which they sweat; according to the tradition, when they gird themselves they do not gird neither below their loins, nor above their arm holes, but over against their arm holes;

the gloss says, upon their ribs, against their arm pit, that is, about their breast, or paps; and which is still more plainly expressed by the Targum on the above place, which paraphrases it thus,

"they shall not gird about their loins, but they shall gird לע לבבהון, "about their heart".

So Josephus ^o says, the high priest's garment was girt about the breast, a little below the arm holes. Christ's girdle, as a King, is the girdle of faithfulness and righteousness, which is about his loins; and his girdle, as a prophet, is the girdle of truth; but, as a priest, it is the girdle of love; it is that which has constrained him to put himself in the room and stead of his people, to assume their nature, give himself a sacrifice for them, and intercede on their behalf: this is like a girdle, round from everlasting to everlasting; is said to be "golden", because of the excellency, purity, glory, and duration of it; and because it is very strong, affectionate, and hearty, it is hid to be a girdle about the paps, near where is the heart, the seat of love; and this may also denote the power, strength, and readiness of Christ to assist and help his churches in every time of need,

Gill: Rev 1:14 - His head and his hairs were white like wool, as white as snow // and his eyes were as a flame of fire

His head and his hairs were white like wool, as white as snow,.... In allusion to the white head and hairs of old men, said to be hoary, or like the hoar frost, and compared to an almond tree in bloom, Ecc 12:5; and here to wool and snow for whiteness; see Eze 27:18; and according to the Jews ^p, צמר לבן, "white wool", is the wool of a lamb just born, about which a cloth is bound, that it may not be defiled; now these metaphors are expressive of the antiquity of Christ, who is the everlasting Father, and whose goings forth were of old, even from everlasting; and of his senile gravity and prudence, for with the Ancient is wisdom; he is the wisdom of God, in whom all the treasures of wisdom and knowledge are hid; and also of his glory and majesty, being the brightness of his Father's glory; and likewise of his true and proper deity, since this description is the same with that of the Ancient of days in Dan 7:9; for by his head is not here meant either God the Father, who is sometimes called the head of Christ, 1Co 11:3, nor his divine nature, which is the chief and principal in him, nor his headship over the church; nor do his hairs intend his elect, which grow upon him, and are nourished by him, and are so called for their number, weakness, and purity:

and his eyes were as a flame of fire: see Dan 10:6; which may design the omniscience of Christ, which reaches to all persons, and things, and is very searching and penetrating, and discovers and brings to light things the most dark and obscure; and also Christ's eyes of love upon his own people, which have both heat and light; Christ's love never waxes cold, and, being shed abroad in the hearts of his people, warms theirs; and in the light of his gracious countenance do they see light; and his love, like flames of fire, melts their souls into a true and genuine repentance for sin: or else, rather his eyes of wrath and vengeance, as set upon his enemies, are here meant: which will be fierce and furious, bring swift and sudden destruction on them, before which there is no standing, and from which there is no fleeing. It is said of Augustus Caesar, that he had fiery eyes ^q,

Gill: Rev 1:15 - And his feet like unto fine brass, as if they burned in a furnace // and his voice as the sound of many waters

And his feet like unto fine brass, as if they burned in a furnace,.... By which is meant, not his human nature in a suffering state; or his people, the meaner and lower parts of his mystical body, in a like state; or his apostles and ministers, who are supporters of his church, and run to and fro with spiritual knowledge, for which, though they suffer much, are permanent and glorious; but either the power of Christ in bearing up and supporting his people, in the care and government and defence of them; or his ways, works, and walks in his churches, and all his providential administrations towards them, which are holy, just, and righteous, and will be manifest; or his wrath and vengeance in treading down and trampling upon his enemies:

and his voice as the sound of many waters; meaning his Gospel, as preached by his apostles and ministers, which was heard far and near; see Rom 10:18; and which made a great noise in the world; or his voice of vengeance on his enemies, which will be very terrible and irresistible.

Gill: Rev 1:16 - And he had in his right hand seven stars // and out of his mouth went a sharp twoedged sword // and his countenance was as the sun shineth in his strength

And he had in his right hand seven stars,.... The angels or pastors of the seven churches, Rev 1:20. The ministers of the Gospel are compared to stars, because of their efficient cause, God, who has made them, and fixed them in their proper place, and for his glory; and because of the matter of them, being the same with the heavens, so ministers are of the same nature with the churches; and because of their form, light, which they receive from the sun, so preachers of the Gospel receive their light from Christ; and because of their multitude and variety, so the ministers of the Gospel are many, and their gifts different; and chiefly for their usefulness, to give light to others, to direct to Christ, and point out the way of salvation, and to rule over the churches: nor was it unusual with the Jews to compare good men to stars, and to the seven stars. The Targumist ^r says, the seven lamps in the candlestick answer to the seven stars to which the righteous are like. These are led and held in Christ's right hand; which shows that they are dear unto him, and highly valued by him; that they are his, in his possession, at his dispose, whom he uses as his instruments to do his work; and whom he upholds and sustains, that they shall not sink under their burdens; and whom he preserves from failing, and so holds them that they shall stand fast in the faith, and not be carried away with the error of the wicked:

and out of his mouth went a sharp twoedged sword; which designs the word of God; see Eph 6:17; This comes out of the mouth of Christ, it is the word of God, and not of man; and is a sharp sword, contains sharp reproofs for sin, severe threatenings against it, and gives cutting convictions of it, and is a twoedged one; and by its two edges may be meant law and Gospel; the law lays open the sins of men, fills with grief and anguish for them, yea, not only wounds, but kills; and the Gospel cuts down the best in man, his wisdom, holiness, righteousness, and carnal privileges, in which he trusts; and the worst in man, teaching him to deny ungodliness and worldly lusts: or the word of God may be so called, because it is a means both of saving and of destroying; it is the savour of life unto life to some, and the savour of death unto death to others; and is both an offensive and defensive weapon; it is for the defence of the saints, against Satan, false teachers, and every other enemy; and an offensive one to them, which cuts them down, and destroys them and their principles: or this may mean the judiciary sentence of Christ upon the wicked, which will be a fighting against them, and a smiting of the nations of the world; see Rev 2:16; which the Jews interpret of the law ^s:

and his countenance was as the sun shineth in his strength; at noonday; such was the countenance of Christ at his transfiguration, Mat 17:2; and designs here the manifestation of himself in the glories of his person, and in the riches of his grace; who is the sun of righteousness that arises upon his people with light, heat, joy, and comfort; see the phrase in Jdg 5:31, which the Jewish writers understand of the strength of the sun both in the summer solstice, and in the middle of the day, or at noon, at which time its heat is strongest, and it usually shines brightest; the design of the metaphor is to set forth the glory and majesty of Christ,

Gill: Rev 1:17 - And when I saw him // I fell at his feet as dead // and he laid his right hand upon me // saying unto me, fear not // I am the first and the last

And when I saw him,.... The glorious person here described, who was just behind him, and of whom he had a full view, being so near him:

I fell at his feet as dead; through consternation and fear, the sight was so amazing and terrible; the appearance of a divine person in any degree of majesty and glory, has had some considerable effect upon men, even upon the best of men; but John seems to be more affected with it than any, as the vision was the more grand and illustrious: Manoah was afraid he should die, but did not fall down as dead; Ezekiel fell upon his face, but had his senses; Daniel's comeliness turned into corruption, and he retained no strength, he fainted, and fell into a deep sleep; see Jdg 13:22; but John fell down at once, as dead. This panic which good men were seized with, at any more than ordinary appearance of God, or apprehension of his presence, arose from a notion that present death ensues a sight of him; hence Jacob wonders, and is thankful, that he had seen God face to face, and yet his life was preserved, Gen 32:30; and such an effect as here, upon the body, any uncommon discovery of the divine Being has, partly through the weakness of human nature, which in its present circumstances is not able to bear the rays and glories of a divine person; hence the resurrection of the body in power, glory, and immortality, incorruption and spirituality, is necessary to the enjoyment of God and Christ in a state of bliss and happiness to all eternity; and partly through a consciousness of sin, which ever since the fall of Adam has occasioned fear and perturbation of mind, even in the best of saints, when they have had any sense of the divine Majesty being near, in an unusual form of glory:

and he laid his right hand upon me; even the same in which he had, and held the seven stars; and which showed what an affection he had for him, in what esteem he had him, what care he took of him, and what power he would exert in lifting up, strengthening, and supporting him; for he laid not his hand on him in wrath and angers, but in love; and in order to raise him up and revive his spirits, and remove his fears; hence the Ethiopic version renders it, "and he took hold on me with his right hand, and lifted me up"; as he does all who in a spiritual sense fall at his feet; it is always safe and comfortable falling there:

saying unto me, fear not; language which John had heard from him in the days of his flesh, and might therefore be chose now on purpose that he might the sooner know who he was and be comforted; see Mat 14:27.

I am the first and the last; a way of speaking used by God when he is about to comfort his people, and remove their fears; see Isa 41:4; and is used by Christ for the same purpose here; and so is a proof of his true and proper deity, and is expressive of his eternity, and also of his dignity and excellency: he is the first and last in divine predestination, in the covenant of grace, in creation, in the business of salvation, and in his church, by whom, and for whom, are all things in it; he is the head of the body, the Son over his own house, and the firstborn among many brethren; and so the Alexandrian copy read, here, "the firstborn and the last". ראשון, "the first", is a name of the Messiah with the Jews ^t; See Gill on Rev 1:8.

Gill: Rev 1:18 - I am he that liveth // and was dead // and behold I am alive for evermore, Amen // and have the keys of hell and death

I am he that liveth,.... As the eternal God, who has life in himself, originally, essentially, and inderivatively, and is the fountain and author of life to others; and who ever lived as the Mediator and Redeemer, and still does, and ever will, yea, even when he was dead as man:

and was dead; he died the death of the cross, for the sins of his people, in due time, and but once; and it was but a short time he was held under the power of death, and will never die any more:

and behold I am alive for evermore, Amen; he was always alive as God, or he was always the living God, and ever will be; and he is now alive as man, and will for ever continue so; and he is alive to God, he lives by him, with him, and to his glory; and he is alive to the benefit and advantage of his redeemed ones, for whom he died; he ever lives to make intercession for them; he rose again from the dead for their justification; their being quickened together with him, and their being begotten again to a lively hope, are owing to his being alive; and as their reconciliation is by his death, so their salvation, or the application of it to them, is by his interceding life; and his resurrection is the cause of theirs: this is very fitly said to John, who was fallen as dead at the feet of Christ, and might be to animate him against the fears of death, or whatever he was to meet with on account of Christ; as well as to make himself known unto him, who had before known him, living, dying, and risen again. The word "Amen" is left out in the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions; but is in others, and is rightly retained, either as an asseveration of Christ to the truth of what is before said, or as an assent of John's unto it, who was a proper witness both of the death and resurrection of Christ:

and have the keys of hell and death; or "of death and hell"; as the words are transposed in the Alexandrian copy and Complutensian edition, in the Vulgate Latin and in all the Oriental versions, agreeably to Rev 6:8, by which phrase is expressed the power of Christ over both: his power over death is seen in taking away persons by death when he pleases, the instances of Ananias and Sapphira are proofs of this; and in delivering persons from death when near it, as the centurion's servant, Peter's wife's mother, and the nobleman's son of Capernaum; and in raising persons from the dead, as Jairus's daughter, the widow of Naam's son, and Lazarus, when he was here on earth; and in his raising up his own body when dead, and which will also appear in raising all the dead at the last day: and his power over "hell", by which may be meant the grave, or the place of the departed, and separate souls, or the place of the damned and of the devils which are there, will be seen in opening the graves at the time of the resurrection, when death and hell, or the grave, will deliver up the dead in them, at his command; and in retaining or sending out the separate souls "in hades"; and in opening the doors of hell, and casting in the wicked, and destroying them, soul and body, there; and in shutting them up, that they cannot come out from thence who are once in; and in binding Satan, and casting him into the bottomless pit, and shutting him up there, the key of which he has in his hand; and in preserving his church and people from his power and malice, so that the gates of hell cannot prevail against them. This is an expression of the sovereignty, power, and authority of Christ; and is designed to encourage and support John under his present concern and anxiety of mind about the person he saw in this vision: מפתח של קבורה, "the key of the grave", and of the resurrection of the dead, is frequently said by the Jews to be one of the keys which are in the hands of the holy blessed God, and his only; not in the hands of an angel or a seraph, or any other ^u,

Gill: Rev 1:19 - Write the things which thou hast seen // and the things which are // and the things which shall be hereafter

Write the things which thou hast seen,.... The Alexandrian copy and some others, and the Complutensian edition, read, "write therefore the things", &c. meaning what he had now seen, the vision of one like to the son of man, amidst the golden candlesticks, with seven stars in his right hand, and as above described; this was what he had seen Rev 1:12; for it does not refer to what he had seen of Christ in the days of his flesh, but to what he had now seen in this representation of him:

and the things which are; the state of the churches of Christ in the apostolic age, and at that time signified by the Ephesian church, and that part of the Smyrnean which John lived to see:

and the things which shall be hereafter; from hence unto the end of the world, in successive generations, signified by the rest of the churches, and in the visions of the seals, trumpets, and vials.

Gill: Rev 1:20 - The mystery of the seven stars which thou sawest in my right hand // and the seven golden candlesticks // the seven stars are the angels of the seven churches // and the seven candlesticks which thou sawest are the seven churches

The mystery of the seven stars which thou sawest in my right hand,.... The sense is, that John was to write the mystery of these stars, or the mystical sense of them:

and the seven golden candlesticks; the mystery, or mysterious sense of them also; for the words are in a continued connection with Rev 1:19, and have respect to the following interpretation of them, and to the epistles in the following chapter, which are mystical, and prophetical of the state of the churches in all succeeding ages:

the seven stars are the angels of the seven churches; that is, the seven stars which John saw in Christ's right hand, represent the angels, or pastors of the seven churches of Asia, and in them all the pastors and ministers of the churches in all the periods of time until Christ's second coming. Here it may be observed, that the ministers of the Gospel are not only compared to "stars", for which see Gill on Rev 1:16; but likewise to "angels", which signifies "messengers", as ministers are sent forth by Christ with the message of the Gospel to publish to the sons of men; and as the angels are Christ's ministering spirits, so are the preachers of the Gospel the ministers of Christ, that wait upon him and serve him in the ministry of the word, and in the administration of ordinances; and there is some agreement between them in holiness, knowledge, zeal, diligence, and watchfulness, in their work; as also they may be so called for the honour and esteem in which they are, both with Christ and his churches; and who like the angels rejoice at the conversion of sinners, and the enlargement of the interest of Christ:

and the seven candlesticks which thou sawest are the seven churches; represent the seven churches, of Asia, and in them all the churches of Christ, in successive ages, to the end of time; the reasons why these are signified by "candlesticks"; see Gill on Rev 1:12; and that they are prophetic of the churches of Christ in the several periods of time, until he comes again, will appear from the following considerations: the whole book is called a prophecy, and a revelation of things that were shortly to come to pass, and it would be very strange, and very unsuitable to its title, should the three first chapters contain nothing prophetic in them; the characters of the divine Person under which these seven churches are saluted, as he which is, and was, and is to come, the Alpha and Omega, the first and the last, show that the things written to them belong to the Gospel church state, from the beginning to the end of it, for what other reason can be given for such a peculiar use of them? the very grand and illustrious appearance of Christ, antecedent to these epistles, when compared with the appearance of God, previous to the opening of the sealed book, and the seven seals of it, may induce one to conclude, that as the latter introduces the book prophecy in this revelation, so the former introduces the church prophecy; nor does it seem that such a magnificent appearance is necessary to the bare sending of some letters of advice to some particular churches: moreover, as there are some things in these epistles too common to all the churches and ministers to be restrained to some particular ones, such as Christ's affording his presence among them, signified by his walking amidst the candlesticks, and his care of, and respect unto the ministers of the Gospel, expressed by holding seven stars in his right hand; for can it be thought that Christ only granted his presence to the seven churches in Asia? or that the pastors of those churches were the only ones Christ holds in his right hand? so there are others too particular to certain periods to belong to those churches, as that Smyrna should have a crown of life, Pergamos hidden manna and a white stone, Thyatira the morning star, and Philadelphia be delivered from a temptation that would reach all the world, and is not yet come; for which no reason can be given in the literal sense of these epistles; and it is strange that only seven churches should be sent to, and these only in Asia; why not to the churches in Africa and Europe? and these churches also, all but Ephesus, very obscure ones; why not to the churches at Antioch, Corinth, Rome, &c. and it is stranger still, if, as Epiphanius says ^w, there was no church at Thyatira till after the writing of these letters: nothing can account for all this but their being prophetic, there being something in the number, names, situation, and case of these churches, which were emblematical of the state of the church in successive periods of time; to which may be added, that the epiphonema at the close of every epistle, "he that hath an ear, let him hear what the Spirit saith unto the churches", shows that each epistle to every church is not designed for that church only, but for churches; and for what churches but for those who are represented in that period of time, since they must be unsuitable to one another? and besides, this concluding sentence shows, that what is contained in each epistle is something intricate, abstruse, and parabolical, it being only used when some such thing is delivered; see Mat 11:15. There is one observation more to be made, and which runs through all the epistles, and that is, that the names of the several churches, and the titles which Christ assumes in writing to each, as well as the subject matter of the epistles, have respect to the several distinct periods of the church; all which will more clearly appear in the following notes upon them,