Revelation · Chapter 1
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.
John Wesley
V. 2. Who hath testified-In the following book.
The word of God-Given directly by God.
And the testimony of Jesus-Which he hath left us, as the faithful and true witness.
Whatsoever things he saw-In such a manner as was a full confirmation of the divine original of this book.
Adam Clarke
Verse 2. 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, &c.? 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.
Joseph Benson
Verses 2, 3. Who bare record of, or testified, the word of God — That is, who, being honoured with so important a message, did not fail faithfully to declare it; and the testimony of Jesus — That which Jesus, as the faithful and true Witness, appointed to be declared; and all things that he saw — Was made acquainted with in such a manner as was attended with the fullest and most satisfactory evidences of their truth and importance. Blessed — Makariov, happy; is he that readeth — 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 any thing 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 he treats by seven epistles, seven seals, seven trumpets, seven vials, 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. 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 foretels 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. He that readeth and they that hear — The distinction here made of him that readeth and of them that hear, is remarkable; for books, being then in manuscript, were in few hands, and it was a much easier way to publish a prophecy, or any thing, by public reading, than by transcribing copies. It was also the custom of that age to read all the apostolical writings in the congregations of the faithful. And perhaps John 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. 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. 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 behooves 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. For the time — Of its beginning to be accomplished; is near — Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!
Daniel Whedon
2. Bare record—An obsolete phrase used elsewhere in translating John for testified. Word of God… testimony of Jesus—The Apocalypse (as affirmed by the first words of verse 1) comes first from God as his revealing word; it is then the testimony of Christ, as to the character and final results (eschatology) of his Messianic age. All things—Literally, whatsoever things. Saw—The unveiling and exhibition of the predictive moving panorama was what John saw. And hence repeatedly verbs of seeing are used in regard to it both by John and the earliest Christian writers.
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.
John Wesley
V. 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.
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.
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. 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. For the time-Of its beginning to be accomplished.
Is near-Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!
Adam Clarke
Verse 3. 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.
The time is at hand.] Either in which they shall be all fulfilled, or begin to be fulfilled. See Clarke’s note on “Revelation 1:1”. These three verses contain the introduction; now the dedication to the seven Churches commences.
Joseph Benson
Verses 2, 3. Who bare record of, or testified, the word of God — That is, who, being honoured with so important a message, did not fail faithfully to declare it; and the testimony of Jesus — That which Jesus, as the faithful and true Witness, appointed to be declared; and all things that he saw — Was made acquainted with in such a manner as was attended with the fullest and most satisfactory evidences of their truth and importance. Blessed — Makariov, happy; is he that readeth — 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 any thing 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 he treats by seven epistles, seven seals, seven trumpets, seven vials, 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. 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 foretels 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. He that readeth and they that hear — The distinction here made of him that readeth and of them that hear, is remarkable; for books, being then in manuscript, were in few hands, and it was a much easier way to publish a prophecy, or any thing, by public reading, than by transcribing copies. It was also the custom of that age to read all the apostolical writings in the congregations of the faithful. And perhaps John 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. 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. 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 behooves 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. For the time — Of its beginning to be accomplished; is near — Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!
Joseph Sutcliffe
Ver. 3. Blessed is he that readeth, and they that hear, as in the Greek. By attention to prophecy the christians were saved from perishing in Jerusalem; and the jews in Babylon had hope of deliverance, and we also have hope in the latter day. The words of Daniel apply here. None of the wicked shall understand, but the wise, the purified and made white, they shall understand. Daniel 12:10.
Daniel Whedon
3. Blessed—A beautiful and solemn warning to his readers, both of his own and subsequent ages. At the same time, it expresses his own solemn reverence for his own work. Blessing and woe are dependent on the spirit in which the truths of this book are read and reduced to practice. [See malediction at Revelation 22:18, with note.] Similar benedictions, with a blessed, recur in our Apocalypse, Revelation 19:9; 20:6; 22:14. The nature of that blessedness to the apocalyptic conqueror appears by anticipation in Revelation 2:7, 11, 17; 3:5, 12, 21. He that readeth… they that hear—One public reader and a congregation of hearers. See our vol. iii, p. 5. For beyond question our John expected that his apocalypsis would be received as a divine authority by his sevenfold circle of Churches, would be publicly read in the public congregation, would be deposited in their archives, and would be a thing of perpetuity until the great white throne of chap. 20 should appear. And so these seven Churches did receive it. They received it as the work of no other John in existence would be received. Keep those things—Square their lives according to their requirements. Awful is the weight with which our Seer presses his work upon the spirit and heart of his audience. No woe is, indeed, here announced; but the blessed is pronounced with a solemn implication that acceptance before the white throne is fearfully conditioned upon a deep obedience to the requisitions of the book that predicts its future appearance.
2. The dedication to the Seven Churches, 4-8.
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 Wesley
V. 4. John-The dedication of this book is contained in the fourth, fifth, and sixth verses; but the whole Revelation is a kind of letter. 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.
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.
Adam Clarke
Verse 4. 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,” &c.
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, &c., &c. 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, &c., &c.; in which the rabbins find a great variety of mysteries.
Grace be unto you] This form of apostolical benediction we have often seen in the preceding epistles.
From him which is, and which was, and which is to come] This phraseology is purely Jewish, and probably taken from the Tetragrammaton, hwhy YEHOVAH; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the o wn, kai o hn, kai o ercomenov, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: “Rabbi Jose said, By the name Tetragrammaton, (i.e. hwhy 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:— hyhy awhw hwh awhw hyh awhw 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:— awbl לעתיד awh ynaw wyvk[ awh ynaw ytyyhv yna 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:- hyhyw hwh hyh awhv 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 æternitas a parte ante, the eternity that was before time, and æternitas 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.
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 Genesis 11:7: God said to the SEVEN ANGELS which stand before him, Come now, &c.
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 Revelation 3:1; 4:5; and particularly Revelation 5:6, where they are called the seven spirits of God SENT FORTH INTO ALL THE EARTH.
Joseph Benson
Verses 4-6. John — The dedication of this book is contained in the 4th, 5th, and 6th verses; but the whole Revelation is a kind of letter. 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. 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 his 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 upon 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. 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 bears 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. To him that loved 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; and priests unto God and his Father — To whom we continually offer ourselves, a holy, living sacrifice; to him be the glory — For his love and redemption; and the might — Whereby he governs all things.
Joseph Sutcliffe
Ver. 4. Seven Spirits, or seven archangels, as many say: some apply the phrase to the seven states of the church under the seven trumpets. Others with more propriety, from the perfections ascribed to the Messiah, Isaiah 11:2, understand it of the gifts of the Holy Ghost conferred by Christ. This gloss agrees best with the whole Trinity blessing the church; for Jesus is next named, and it seems improper to place angels between the Father and the Son. The seven spirits, and the seven eyes of the Lord, Zechariah 4:5, are one in purpose and design.
Daniel Whedon
4. John—Adverse, and we may add, perverse criticism asks, If this were truly St. John, why does he nowhere style himself apostle? We reply that he does not write himself apostle just because he was St. John. There may have been, in the seven Churches, many Johns, but everybody knew that to the Churches there was but one John in Asia. Had any other John than he attempted thus to address, admonish, rebuke, command, and threaten these seven Churches, he would have gained no audience. Seven—The best treatise in English on the apocalyptic numbers is in Stuart’s first volume, largely taken, with due credit, from Bahr, a condensation of which we have given at the end of our notes on Luke 6.
It has been argued that the Apocalypse was written at an early date, because this address shows that there were as yet but seven Churches in Asia. It might as well be assumed that but “seven trumpets” were sounded because but seven were within reach. Seven Churches, like numerous other apocalyptic sevens, are selected under the symbolic seven-form law that rules in the book. Says Stuart: “Whether the Churches of that day, in Asia, were limited to that number is a question easily solved; for in Colossians 4:13 the Church at Hierapolis is mentioned in connexion with that at Laodicea, and the former is in the neighbourhood of the latter. Colosse also was in the immediate neighbourhood of Laodicea. So, in a few years later than when the Apocalypse was written, we know there were large and flourishing Churches in Tralles, where Ignatius lived, and at Magnesia in its neighbourhood, both in Lydia, and but a moderate distance from Ephesus.” Stuart, be it remembered, maintained the Neronian date of the Apocalypse, but he here fully refutes those who maintain that early date on the ground that there were as yet but seven Churches in Asia when the book was written. Asia—Proconsular Asia, so called because ruled by a Roman proconsul at Ephesus. Matthew Arnold, in a note to one of his poems, says: “The name Europe (Eurwph, the wide prospect) probably describes the appearance of the European coast to the Greeks on the coast of Asia Minor, opposite. The name of Asia, derived from (asiov, fatal, again comes, it has been thought, from the muddy fens of the rivers of Asia Minor, such as the Cayster or Maeander, which struck the imagination of the Greeks living near them.” Proconsular Asia, as may be seen upon our map, embraces the three provinces of Mysia, Lydia, and Caria, bordering upon the Hellespont. The seven Churches were mostly in Lydia. The different extensions of territory covered by the term Asia are thus well defined by Elliott: “The word Asia was used by the Romans in four senses:
1. For the whole Asiatic continent, as opposed to Europe and Africa; 2. For Asia Minor in its largest sense, including Cilicia and other districts beyond the Taurus; 3. For the same in its smaller sense, embracing only the provinces within the Taurus; 4. For Lydian Asia, or, as it was called towards the end of the first century, Proconsular Asia, extending along the coast from Pergamos to Caria, and inland to the Phrygian frontier, or a little beyond it. Grace… peace—This Pauline form of benediction was familiar both to Ephesus and the other Asiatic Churches from the epistles of that great apostle, and John’s adoption of it clearly indicates that there was no antagonism between the two apostles and their friends, as was imagined by such writers as Baur and Renan. Is… was… to come—The threefold divisions under which our minds are obliged to think all time, and so used to express the eternity of Him. The threefold phrase expresses the import of the word JEHOVAH. The elevation of the prophetic style induces the seer to refer to this name for God; and from the reverence with which the utterance of the divine name was avoided by the Jews, he gives the import, and not the name itself. The phrase, though dependent on the preposition from, is sacredly preserved by John as a nominative, thus attaining an expressive emphasis above the ordinary rules of grammar. The seven spirits—Stuart and others maintain that these are “the seven presence angels,” in regard to which see our note on Revelation 8:2. But it seems inadmissible to make grace and peace proceed from mere creatures, and that in position between two of the persons of the Trinity. As seven is the number of completeness, the one spirit is styled seven in allusion to the perfect manifoldness of his operations. The one Spirit is the seven spirits, as the one atmosphere is “the four winds.” These spirits do not “stand” before Him, like serving waiters or watchers, as Revelation 8:2: they are before his throne, as also is the Lamb.
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,
John Wesley
V. 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.
Adam Clarke
Verse 5. The faithful witness] The true teacher, whose testimony is infallible, and whose sayings must all come to pass.
The first-begotten of the dead] See Clarke’s note on “Colossians 1:18”.
The prince of the kings] oJ arcwn, 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.
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 John 3:16.
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.
Joseph Benson
Verses 4-6. John — The dedication of this book is contained in the 4th, 5th, and 6th verses; but the whole Revelation is a kind of letter. 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. 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 his 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 upon 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. 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 bears 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. To him that loved 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; and priests unto God and his Father — To whom we continually offer ourselves, a holy, living sacrifice; to him be the glory — For his love and redemption; and the might — Whereby he governs all things.
Daniel Whedon
5. The faithful witness—Through whom, and attested by whom, all revelation comes from God to man, especially this apocalypse, whose seals are opened by his conquering power. This witness is faithful to give us truth alone. The word witness is a favourite term both in the Apocalypse and John’s Gospel and Epistles. It implies, not merely revelation, narrative, but—as in a permanent contrast with unbelief—a testimony, a strong, sure, reliable attestation. First begotten of the dead—As the firstborn was the chief among his brethren, so this might mean that Christ was chief of all risen from the dead, and leader of the resurrection. So Romans 8:29, “firstborn” or chief “among many brethren.” It implies, also, priority of time; for though Lazarus was raised from the dead, yet he died again, and his rising was no part of the one great organic resurrection to immortal life. So that he was truly “the firstfruits of them that slept,” in order of time. The conception that the grave is the earth’s womb, (as Alford,) from which the dead are born into life, is in the very dim background, as in all such expressions as used by the Hebrews. Note on Ephesians 2:2, 3. On the difference between the phrases “from the dead,” and of the dead, see note on Luke 20:35. Prince—Leader or ruler. Of the kings—Lord of the resurrection in the world to come; Lord of all authority in the present world. Unto him—To this double Lord of both worlds, who, supremely King himself, has made us to be a kingdom. That loved us—True reading, and more expressive, that loveth us; for his love is an ever present and perpetual thing; whereas the washed was a past and transient deed. For lousanti, washed, another reading is lusanti, released, redeemed. The former is both the better supported and the more expressive term; and corresponds most strikingly with blood. The powerful image of washing the soul in blood, gives a vivid idea of the power of the atonement as working both our justification immediately, and our sanctification mediately, by the Spirit purchased for us at the price of the blood.
And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
John Wesley
V. 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.
And priests unto his God and Father-To whom we continually offer ourselves, an holy, living sacrifice.
To him be the glory-For his love and redemption.
And the might-Whereby he governs all things.
Adam Clarke
Verse 6. Kings and priests] See on 1 Peter 2:5, 9. But instead of basileiv kai iereiv, kings and priests the most reputable MSS., versions, and fathers have basileian iereiv, 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.
To him be glory] That is, to Christ; for it is of him that the prophet speaks, and of none other.
For ever and ever] eiv touv aiwnav twn aiwnwn. To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.
Amen.] A word of affirmation and approbation; so it shall be, and so it ought to be.
Joseph Benson
Verses 4-6. John — The dedication of this book is contained in the 4th, 5th, and 6th verses; but the whole Revelation is a kind of letter. 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. 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 his 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 upon 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. 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 bears 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. To him that loved 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; and priests unto God and his Father — To whom we continually offer ourselves, a holy, living sacrifice; to him be the glory — For his love and redemption; and the might — Whereby he governs all things.
Daniel Whedon
6. Kings—True reading, a kingdom. We are already a kingdom in this world, by an unseen realm, to become a fuller kingdom in the revelation of a future and more real world. So Exodus 19:6, “Ye shall be unto me a kingdom of priests, and a holy nation.” And by the present passage, the saints are a kingdom by being priests unto God. Their rule is the supremacy of holiness. Their priesthood consists in their direct access to God by the sacrifice of the heart. They need no human mediator, no other offering than the affections of the soul. To him—This ascription of glory and dominion for ever presupposes true deity. Be—Implying both affirmation of the attributes, that they are, and consent and will, that they shall belong to him, both ratified by a solemn Amen, signifying both so it is, and so be it.
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.
John Wesley
V. 7. Behold-In this and the next verse is the proposition, and the summary of the whole book.
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.
And every eye-Of the Jews in particular.
Shall see him-But with what different emotions, according as they had received or rejected him.
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.
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. 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.
Adam Clarke
Verse 7. 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. And all kindreds of the earth] pasai ai fulai thv ghv. 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.
Even so, Amen.] nai amhn. 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.
Joseph Benson
Verse 7. Behold — In this and the next verse are the proposition and the summary of the whole book. 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. And every eye — Of the Jews in particular; shall see him — But with what different emotions, according as they had received or rejected him! And they who have pierced him — They, above all, who pierced his hands, or feet, or side. Thomas saw the prints of these wounds, even after his resurrection. And the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven; and they that condemned him shall be arraigned at his tribunal. And all the tribes of the earth — The word tribes, in the Revelation, generally 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. Shall wail because of him — For terror and pain, if they did not wail before by true repentance; even all who have rejected his government and opposed his interest, shall lament the fatal opposition, by which, instead of prevailing in the least against him, they have only effected their own destruction. In this verse is prefixed the great moral, which the whole book is designed to illustrate; namely, that though there should be great opposition made against the cause and kingdom of Christ, yet it should be utterly in vain, and his kingdom should triumph in the most illustrious manner, so that all who opposed it should have the greatest reason to mourn. And as this series of divine prophecy begins, so it ends with this sentiment, and with the joyful consent of his faithful servants to this glorious truth, which should fill the enemies of Christ with both terror and dismay. 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.
Joseph Sutcliffe
Ver. 7. Behold, he cometh with clouds, to judge the jewish nation who pierced him; and from the words of our Saviour we must make the climax, to judge the world. Matthew 24:29.
Daniel Whedon
7. Behold—Even while he speaks the advent is for a moment visible to his raptured eye. He cometh—The immediate present; he comes this moment. In prophetic conception our seer brings the coming before his own eyes, and depicts its circumstantials. For a moment the far-distant event, so often spoken of as nigh at hand, is visibly present. Compare Matthew 24:30. With clouds—In clouds would simply describe his high locality; with clouds implies that the clouds are part of his attendant pomp. Every eye— Carries the visible fact to every single individual of the human race. Shall see—Declares the visibility of his real living person. And—Rather, even. Even the very men whose thorns, nails, and spear, pierced him on the cross, shall now behold him on the throne. The nature of this striking climax, that objectively the worst sinners of the race—his crucifiers—must now face him, requires a literal interpretation. His physical crucifiers, and not only those who spiritually crucify him by their sins, (which would include all sinners,) must be meant. John watched the piercing of the Saviour’s side by the soldier, and recognised the piercing of Jehovah in Zechariah 12:10 as finding a fulfilment in this piercing of Jehovah-Jesus. It would be such a fulfilment as could be used as illustration for a believer, but not as evidence to convince a sceptic. See our notes of John 19:34-37. Zechariah makes the Jews look in penitence upon him they have pierced; John gives the severe weeping, equally true, of the impenitent meeting the Judge when penitence is too late. The passage is a clear proof that the Gospel and Apocalypse are by the same John. In confirmation of this, Alford notes, that the Greek word for pierced is the same in both Gospel and here, though not in the Septuagint. Dusterdieck replies that other translations into the Greek than the Septuagint, as those of Aquila, Symmachus, and Theodotion, use John’s word. But neither of these was, like the Septuagint, in common use; and the plain fact that this passage amplifies the passage in the Gospel with marked peculiarities, still remains. Kindreds (tribes) of the earth—Of the earth, is usually an adverse phrase in this book, and doubtless here means the tribes of the earthy. Dusterdieck refers they which pierced him to the Jews, and these kindreds to the Gentiles. Even so, Amen—Yes, so be it. The even so translates the Greek, and Amen transfers the Hebrew form of the same word. Solemn assent is given by both even to the tears and terrors of the guilty.
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.
John Wesley
V. 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.
Adam Clarke
Verse 8. 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 a aleph and t 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 a alpha and w omega are the first and last letters. With the rabbins t ועד am 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. 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 a aleph and t tau in Hebrew make ta eth, which the rabbins interpret of the first matter out of which all things were formed, (see Clarke on “Genesis 1:1”;) so the union of a alpha and w omega, in Greek, makes the verb aw, 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.
Joseph Benson
Verse 8. I am Alpha and Omega, saith the Lord — 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 he is both the Alpha, or beginning, and the Omega, or end, of all things. Grotius and Bengelius read, legei Kuriov o qeov, saith the Lord God a reading with which the Vulgate accords, having, it seems, understood the verse as spoken by the Father. Accordingly Bengelius’s note is, “God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises such 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.” See Wesley. It will, however, as Doddridge observes, be difficult to give sufficient proof that the words of this verse were spoken by the Father. “Most of the phrases which are here used concerning this glorious Person, are afterward used concerning our Lord Jesus Christ; and pantokratwr, almighty, though in ecclesiastical writers of the earliest ages it is generally appropriated to the Father, may, according to the Syriac version, be rendered, He who holds; that is, superintends, supports, and governs all; and then it is applied to Christ, Colossians 1:17; Hebrews 1:3. But if, after all, the words should be understood as spoken by the Father, our Lord’s applying so many of these titles afterward to himself, plainly proves his partaking with the Father in the glory peculiar to the divine nature, and incommunicable to any creature.” See Bishop Pearson on the Creed, p. 175.
Joseph Sutcliffe
Ver. 8. I am Alpha and Omega, the first and last letters of the Greek alphabet. This phrase is a translation of the word JEHOVAH, which is God’s name and memorial to all generations. The jews have a saying, He that walks in uprightness, performs the whole law, from aleph to thau, which are the first and last letters of the Hebrew alphabet.
Daniel Whedon
8. I… the Lord—God should be added as the true reading. The Almighty—Who speaks here, God or Christ? The words seem to mean the former, the close connexion with the preceding verse suggests the latter. Most certainly there is no other utterer than he that cometh, in verse 7. We must, therefore, find that it is Christ who speaks: yet Christ reinforced by, identified with, and speaking for, the whole Trinity. See note on Revelation 20:12. Stuart cautions us against adducing this as a proof text in favour of the divinity of Christ. We think it one of the most trinitarian texts in the New Testament. Alpha and Omega—The first and last letters of the Greek alphabet, and so expressing the literal thought “the beginning and the ending,” which by a false reading is wrongly found in this verse, transferred from Revelation 21:6, where it rightly belongs. So the rabbinical Jalkut Rub., fol. 147, says, “Adam transgressed the whole law, from Aleph to Tov.”
PART FIRST.
THE CHRISTOPHANIC APOCALYPSE, Revelation 1:9-3:22. The Christophany, and first prophetic commission, 9-20.
The Apocalypse proper now commences. St. John gives a narrative of the first Christophany, or appearance of Christ to him, 9-11, describes his person, 12-18; and recites his own commission, from the Saviour received, 19, 20. This is the first of John’s three commissions; the second is at chapters 4, 5; the third at chapter x; forming the threefold Apocalypse.
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 Christ.
John Wesley
V. 9. I John-The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse. Revelation 1:9-20 Your brother-In the common faith.
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, 2 Timothy 2:12.
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.
Adam Clarke
Verse 9. Your brother] A Christian, begotten of God, and incorporated in the heavenly family.
Companion in tribulation] Suffering under the persecution in which you also suffer.
In the kingdom] For we are a kingdom of priests unto God. And patience of Jesus] Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master. The isle that is called Patmos] This island is one of the Sporades, and lies in the Ægean 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.
For the testimony of Jesus Christ.] For preaching Christianity, and converting heathens to the Lord Jesus.
Joseph Benson
Verse 9. 1 John — The instruction and preparation of the apostle for the work are described from the 9th to the 20th verse: your brother — In the common faith: and companion in tribulation — For the same 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 churches 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 tribulation, and kingdom, and patience of Jesus Christ — The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom. And whosoever is partaker of this kingdom, is not afraid to suffer for Jesus, 2 Timothy 2:12. I was in the isle that is called Patmos — A desolate island in the Archipelago, now called Palmosa, mountainous, but moderately fruitful, especially in wheat and pulse, though defective in other commodities. The whole circumference of the island is about thirty miles; and on one of its mountains stands a town of the same name, having on the top of it a monastery of Greek monks; and on the north side of the town the inhabitants, by tradition, show a house in which the Apocalypse was written, and, not far off, the cave where it was revealed; both places of great esteem and veneration with the Greeks and Latins. To this island, after he had come unhurt out of a caldron of boiling oil, he was banished for the word of God — Namely, for preaching it; and for the testimony of Jesus — For testifying that he is the Christ: in other words, he was banished for the confession of the gospel. This, according to the testimony of Irenæus, who was the disciple of Polycarp, who had been the disciple of St. John, was in the reign of the Emperor Domitian; and, if we may credit ecclesiastical history, he was here employed in digging in a mine. But the historical evidence produced for this is very uncertain. One thing, however, is certain, that it was in this island he received the wonderful discoveries which make the subjects of this book. There he saw and wrote all that follows. And 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 afterward called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with 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.
Joseph Sutcliffe
Ver. 9. I John, who also am your companion in tribulation. The Greek kai, “also,” has an acceptation equivalent to even, reality, or truth, as in 1 Corinthians 11:23. “I have received of the Lord that which I also delivered unto you.” The sense is, I delivered the order of the sacrament, even as I received it. It is insufferable in Griesbach to omit this expressive particle in his unitarian copy of the Greek testament.
I was in the isle called Patmos. This is an island in the Archipelago of Greece, situate between Icari and Samos, about twenty six miles in circumference: latitude 37.20. Boiste says that the Greeks still pretend to show the hermitage where St. John lodged.
For the word of God, for fervently preaching the gospel, and for the testimony of Jesus. Irenæus gives us a valuable comment here. He says that when he was in Asia, he conversed with the disciples of John, who affirmed that they had heard him say, that he (like the other apostles) had handled the body of Christ after his resurrection. Here is the testimony of Jesus, that he is the Son of God, and risen from the dead. John testifies also that Christ was the faithful and the true witness; the first-begotten from the dead, and the prince of the kings of the earth. What words of consolation, and what a triumph of faith in the land of exile!
Daniel Whedon
9. 1 John—After the “I Daniel,” of Daniel 7:28; 9:2; 10:2. So the Apocalypse is a carrying out and completion of the prophecies of Ezekiel, Daniel, and Zechariah. And thus he equalizes himself to the prophets of the Old Testament, assuming that his book is to take a parallel canonical stand; an assumption impossible to be successful for any one but an apostle. Your brother—For he had no need, like Paul, to thunder forth his apostolic title after his name. Tribulation… kingdom… patience—Between the two sad words tribulation and patience the joyous word kingdom bravely sparkles forth. It is a kingdom in the midst of sorrow and struggle. It is a reminder of triumph and power in the very centre of trial. The tribulation, or persecution, is in these sad days the condition of the present kingdom, and the patience, the firm persistence, is the condition of its fuller final realization, to which John’s whole Apocalypse points and at last attains. Of—True reading, in Jesus
Christ. Was in the isle—Literally, became in the isle. How he became, by whom sent, he forbears to mention. Clement and Origen call the sender “the tyrant:” and all the early Christian writers named no other than Domitian. But no resentful feeling prompts John to say more than that he became there. Called Patmos—Commentators agree that the word called indicates the entire obscurity of this island-rock before this Apocalypse covered it with a solemn glory. Well known islands, like Crete and Cyprus, have no such prefix. For the word… testimony—For means, on account of; and the words unquestionably signify that John became in Patmos in consequence of his maintaining God’s word and Christ’s testimony to the world. It is true the same words in verse 2 designate this Apocalypse, just because this Apocalypse is the continuance and reproduction, in written form and in new spirit, of that same word and testimony which he had heretofore maintained at the expense of exile.
At six leagues distance to the S.W. The Apocalyptic Monastery of St. John is seen surmounting the distant heights represented in the central part of the view.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,
John Wesley
V. 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. Revelation 4:1 is connected with Revelation 1:19; and what is delivered in the fourth chapter goes on directly to the twenty-second.
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.
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.
Adam Clarke
Verse 10. I was in the Spirit] That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited. 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.
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.
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 Exodus 19:16, 19, &c.
Joseph Benson
Verses 10, 11. 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 thoughts 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. Revelation 4:1, is connected with Revelation 1:19. And what is delivered in the 4th chapter goes on directly to the 22d. On the Lord’s day — On this our Lord rose from the dead. On this the ancients believed he would come to judgment. It was therefore with the utmost propriety that St. John on this day both saw and described his coming. 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. I am Alpha and Omega, &c. — That these titles should be repeated so soon, in a connection which demonstrates they are given to Christ, will appear very remarkable, whatever sense be given to the 8th verse. The argument drawn in the preceding note upon it would have been strong, wherever such a passage as this had been found; but its immediate connection with this greatly strengthens it. “And I,” says Doddridge, “cannot forbear recording it, that this text has done more than any other in the Bible toward preventing me from giving into that scheme which would make our Lord Jesus Christ no more than a deified creature.” And, What thou seest, and hearest, write — 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; 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: and send it unto the seven churches — Hereafter named; and through them to all churches, in all ages and nations. 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; and from Philadelphia to Laodicea, about forty-two miles.
Daniel Whedon
10. Was—Became, again; the word designates his transition. In the Spirit—Spirit-wrapt. Compare Revelation 4:2; 21:10. If the man’s own spirit were meant, we might suppose the thought to be that the consciousness had ascended from the lower ground of sense, and so mounted into the spirit as to be in communication with the spirit world. But the divine Spirit is doubtless meant; and the thought is, that the human spirit is in the divine Spirit as in a divine atmosphere, in which things of the spirit world are seen, known, and uttered. So, “How then does David in spirit call him Lord?” Matthew 22:43. “No man speaking by (Greek in) the Spirit of God, calleth Jesus accursed.” 1 Corinthians 12:3. In that supernatural state a mental production is put forth impossible to the same man’s natural powers alone. This Apocalypse is, indeed, the product of John’s mind, yet of his mind raised into a higher spiritual atmosphere. As in a divinely inspired waking dream, he thinks through a series of divine conceptions with an immediate spontaneity. The conceptions are divinely suggested to his mind, and so are, by him, thought and recorded. Under divine stimulation the language of his narrative, save where reciting the words of others, is his own. The Lord’s day—A phrase parallel to “the Lord’s supper,” 1 Corinthians 11:20, (where see note,) and similarly indicating that the institution was established by our Lord. See our notes on Mark 2:27; John 20:26; Acts 20:7; 1 Corinthians 16:2. The early Christian writers applied the word sabbath to the Jewish Saturday-sabbath, and called the Christian sabbath “the Lord’s day,” yet without thereby admitting that the Lord’s day was not the decalogue sabbath. It was of the heretical sect of Ebionites that Theodoret said, “They keep the sabbath according to Jewish law, and sanctify the Lord’s day in like manner as we do.” Says Stuart: “A party in the Christian Church adhered to this usage so long and so tenaciously that finally the Council of Laodicea (about A.D. 350) made a decree that “Christians should no longer keep the seventh day by refraining from labour.” The Church historian, Eusebius, who had all the Christian literature on the subject at command, is quoted by Stuart as saying, in his commentary on Psalm xcii: “The Word,” (that is, Christ,) “by the new covenant, translated and transferred the feast of the sabbath to the morning light, and gave as the symbol of true rest—namely, the Lord’s day—the first day of the light in which the Saviour… obtained the victory over death, etc. On this day… we assemble, after an interval of six days, and celebrate the holy spiritual sabbath; even all nations redeemed by him throughout the world, and do those things according to the spiritual laws which were decreed for the priests to do on the sabbath.… All things whatever that it was their duty to do on the sabbath, these we have transferred to the Lord’s day, as more appropriate to it, because it has a precedence, and is first in rank; and more honourable than the Jewish sabbath. It is traditionally handed down to us, that we should meet together on this day; and it is ordered that we should do these things announced in the Psalm.” And heard behind me—This sublime Christophany must dawn upon St. John gradually, lest he be fatally overpowered, as in fact he was laid by it as dead. Verse 17. He first only hears, and that a voice, loud, indeed, but behind him. He turns, and the candlesticks first are seen, and then the radiant person. A great voice— Not the voice of Christ, as appears by Revelation 4:1; where see note, and also Revelation 10:4.
[REFERENCES.—1. Port of La Scala; 2. Port of Sapsila; 3. Port of Gricon; 4. Port Merica; 5. Small Western Creek; 6. Port of Diacorta; 7. Town and Monastery of Patmos; 8. Cave of the Apocalypse. Below figure 8 is traced the paved road from the harbour to the town on the hill, leaving the Apocalyptic Grotto, or cave, on the left hand.]
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.
John Wesley
V. 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.
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.
To the churches-Hereafter named; and through them to all churches, in all ages and nations.
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.
Adam Clarke
Verse 11. 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, Æthiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.
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.
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.
Ephesus] This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Ægean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.
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 Ægean 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.
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 membranæ Pergameniæ, 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.
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. 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 Crœsus reigned. It is now a poor, inconsiderable village. Long. 28° 5’ E., lat. 37° 51’ N. 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. 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 Clarke’s note on “Colossians 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 see Clarke “Revelation 3:22”.
Joseph Benson
Verses 10, 11. 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 thoughts 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. Revelation 4:1, is connected with Revelation 1:19. And what is delivered in the 4th chapter goes on directly to the 22d. On the Lord’s day — On this our Lord rose from the dead. On this the ancients believed he would come to judgment. It was therefore with the utmost propriety that St. John on this day both saw and described his coming. 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. I am Alpha and Omega, &c. — That these titles should be repeated so soon, in a connection which demonstrates they are given to Christ, will appear very remarkable, whatever sense be given to the 8th verse. The argument drawn in the preceding note upon it would have been strong, wherever such a passage as this had been found; but its immediate connection with this greatly strengthens it. “And I,” says Doddridge, “cannot forbear recording it, that this text has done more than any other in the Bible toward preventing me from giving into that scheme which would make our Lord Jesus Christ no more than a deified creature.” And, What thou seest, and hearest, write — 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; 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: and send it unto the seven churches — Hereafter named; and through them to all churches, in all ages and nations. 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; and from Philadelphia to Laodicea, about forty-two miles.
Joseph Sutcliffe
Ver. 11. I am Alpha and Omega, the first and the last. This is a more explicit repetition of ver. 8. It is the current language of the Hebrew prophets respecting the Messiah. John the Baptist had said, He that cometh after me is preferred before me; for he was before me. John 1:15. This must regard the deity of Christ, for John was six months older than the Saviour. “Who hath wrought and done it? — I the Lord, the first, and with the last; I am he.” Isaiah 41:4. 44:6. 48:12. The Word that dwelt among the patriarchs was made flesh.
The seven churches. Their situation may be seen in the map, in or near the province of Asia. But Dr. More, and some others, regard the seven churches as mystical designations of future periods. Ephesus, as extending to the year of Christ 110. Smyrna, to 306. Pergamos, to the time of the Waldenses, in 1160. Thyatira, to the reformation, confirmed by law in 1552. The doctor does not proceed farther in his preface.
Daniel Whedon
11. The words I… and inclusive, are here a spurious reading. The voice does not as yet announce who is the speaker. St. John hears his commission, but is not yet told who commissions him. What thou seest— This Christophanic commission includes only the revelations of the first three chapters. Write in a book—A volumen, or parchment or papyrus roll. Seven Churches… in Asia—When the sons of Japhet, our Aryan ancestors, first emigrated westward from the fertile regions of the Euphrates, they found no fairer clime than in this land of Ionia. Here settled the sons of Javan, the fourth son of Japheth, and in the beautiful language formed by their genius—the Greek—Ionia is but a varied form of Javan, just as Hellas, the name of European Greece, is but a form of Elisha, the oldest son of Javan. This was the land of Homer and Herodotus. The soft clime rendered the Ionians gentle, refined, and brilliant, but too effeminate. So when, five centuries before Christ, the great Cyrus led his conquering legions westward, all Ionia submitted for centuries to the Persian sway. But when, three centuries before Christ, Alexander the Great, from European Greece, marched to the conquest
of Persia and settled forever the superiority of Europe over Asia, Ionia easily accorded with this new Greek supremacy. And when, in the first two centuries before Christ, the Roman arms from still farther west spread their power over the known world, Ionia readily accepted their government. When Christ came, and Paul came proclaiming the Gospel of Christ, and when Timothy came, and an apostle John came, flourishing Churches, among which were these seven, were, in spite of persecution, established. When Rome, under Constantine, became nominally Christian, and Constantinople was by him built, paganism gradually disappeared, and Ionia became Christian. A Christian literature sprung up, and great Christian councils were here held. But in A.D. 1453 the followers of Mohammed took Constantinople. The Turks became masters, and from that time the Christianity, the civilization, the prosperity of the land perished. It is now, with few exceptions, a scene of semi-barbarism, stagnation, and decay. A glance at our little map will show reason for the order of the names of the seven Churches. From the metropolitan Ephesus, northward some fifty miles, is Smyrna, and more than fifty miles farther northward is Pergamos, or, according to the most authorized form of the name, Pergamum. This is the northernmost point. Thence south-eastwardly in succession are the other four Churches. Hengstenberg suggests, and we adopt the suggestion, that this was the usual order of St. John’s apostolic visitations; such visitations as are indicated in 2 John 13 and 3 John 10, and also in the account of his apostolic circuits after his return from the isle of Patmos.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
John Wesley
V. 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. 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.
Adam Clarke
Verse 12. And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.
Seven golden candlesticks] eJpta lucniav crusav. 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 centre. See Exodus 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.
Joseph Benson
Verses 12-16. 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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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; 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. 7:9. Wool is commonly supposed to be an emblem of eternity; as snow — Betokening his spotless purity; and his eyes as a flame of fire — Piercing through all things: a token of his omniscience. And his feet like fine brass — Denoting his stability and strength; as if they burned in a furnace — As if, having been melted and refined, they were still red hot; and his voice — To the comfort of his friends, and the terror of his enemies; as the voice of many waters — Roaring aloud, and bearing down all before them. And he had in his right hand seven stars — In token of his favour and powerful protection. 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. And his countenance was as the sun shineth in his strength — Without any mist or cloud.
Joseph Sutcliffe
Ver. 12, 13. And I turned to see the voice, to ascertain the person from whom the voice proceeded, that spake with me. This is the first of those stupendous visions with which John was favoured in the isle of Patmos. And I saw one like unto the Son of man. The Son of God, whom Daniel saw exalted on the throne of judgment, and surrounded with myriads of angels. The glory was great, but the divine apostle still recollected the features of his Lord, who was dead, and is alive for evermore, and now clothed with incomparable lustre. The description of Aaron’s dress in Exodus 28. is in the LXX very much like this, only it differs as the shadow and the substance. His hair betokens wisdom, and his flaming eyes, an angry judge to the unbelieving world. His feet burned, to mark the refining purity of his walk, or great love; and his roaring voice, the great energy of his gospel, and terror of all his foes.
Daniel Whedon
12. See the voice—An expressive solecism: not, as Hengstenberg, that the word see is used in a “larger sense;” but the voice being all he as yet knows, he turns to see into what embodiment it will shape itself. Being turned—In position to receive the Apocalypse that summons him. Candlesticks—Why does he see the candlesticks before he sees even the sun-bright face (verse 16) of the divine Person? We think the Person, at first unseen, grew gradually visible, and is traced by St. John’s words as he gleams successively into view; the radiant clearness of the countenance (ver. 16) being the last fully recognised. The Son of man comes first in his trumpet-like voice, next in his visible tokens, last in his glorious Person. Happy those to whom he comes with a fear not! verse 17. Golden—Says Cocceius, (quoted in Latin by Trench,) “Gold in figures and symbolical expression signifies that which is most precious of all things; which perfects all to which it belongs, but can be perfected by nothing; which is most pure and liable to no change, and experiences no harm from time, or fire, the consumer of all things.” Hence these golden candlesticks, as well as, throughout this book, “the golden girdle,” Revelation 1:13; golden crowns,” Revelation 4:5; “golden vials,” Revelation 5:8; “golden censer,” Revelation 8:3; “golden altar,” Revelation 8:3; “golden reed,” Revelation 21:15; “city of pure gold,” Revelation 21:18; the street… “pure gold,” Revelation 20:21. This symbolism, Trench notes, rested not upon the mere costliness of that material. “Throughout all the ancient East there was a sense of sacredness attached to this metal.” Thus “golden,” in the Zend-Avesta, is throughout synonymous with heavenly and divine. So also in many Eastern lands, while silver might be degraded to profane and every-day uses, it was not permitted to employ gold in any services except only royal and divine. Candlesticks—These so-called candlesticks were lamps, with oil and a wick inserted. The candelabra of the temple had three lamps on each side and one at the centre, making seven. A lamp-vessel represents a Church, the oil the grace of God, and the blaze the light with which the Church illuminates the world. The temple candelabra represented the Jewish Church in its organic unity; but these seven separate candlesticks represent the individuality of the Churches; yet the number seven suggests completeness, uniformity, and oneness. And this accordance of the seven Churches with the sevenfold candelabra demonstrates that the number is selected for symbolical reasons, and not because there were but seven Churches in Asia.
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.
John Wesley
V. 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. 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.
Adam Clarke
Verse 13. Like unto the Son of man] This seems a reference to Daniel 7:13. This was our blessed Lord himself, Revelation 1:18. 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 Exodus 28:4, &c., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God. Golden girdle.] The emblem both of regal and sacerdotal dignity.
Joseph Benson
Verses 12-16. 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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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; 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. 7:9. Wool is commonly supposed to be an emblem of eternity; as snow — Betokening his spotless purity; and his eyes as a flame of fire — Piercing through all things: a token of his omniscience. And his feet like fine brass — Denoting his stability and strength; as if they burned in a furnace — As if, having been melted and refined, they were still red hot; and his voice — To the comfort of his friends, and the terror of his enemies; as the voice of many waters — Roaring aloud, and bearing down all before them. And he had in his right hand seven stars — In token of his favour and powerful protection. 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. And his countenance was as the sun shineth in his strength — Without any mist or cloud.
Joseph Sutcliffe
Ver. 12, 13. And I turned to see the voice, to ascertain the person from whom the voice proceeded, that spake with me. This is the first of those stupendous visions with which John was favoured in the isle of Patmos. And I saw one like unto the Son of man. The Son of God, whom Daniel saw exalted on the throne of judgment, and surrounded with myriads of angels. The glory was great, but the divine apostle still recollected the features of his Lord, who was dead, and is alive for evermore, and now clothed with incomparable lustre. The description of Aaron’s dress in Exodus 28. is in the LXX very much like this, only it differs as the shadow and the substance. His hair betokens wisdom, and his flaming eyes, an angry judge to the unbelieving world. His feet burned, to mark the refining purity of his walk, or great love; and his roaring voice, the great energy of his gospel, and terror of all his foes.
Daniel Whedon
13. In the midst—The candlesticks were so arranged that this One could be, and (Revelation 2:1) could walk, in their midst. That would seem to imply that they stood in two rows, of three and of four, as the seven cities somewhat irregularly did, as seen upon our map. Like… man—So Daniel 7:13, with which compare John 5:27. John recognises, even in this his glorification, his identity with the man of his humiliation. So our own resurrection bodies, in all their glorified changes, will manifest their identity with our present selves. See note, 1 Corinthians 15:44. In the sublime description of the Christophanic person that follows, Hengstenberg, and still more Trench, are extreme in finding out symbols of wrath and destruction. Their points we shall notice in the progress of our notes. But surely there was no reason why the Lord, in his interview with the beloved apostle and visitation of his circle of Churches, should put on the tokens of vengeance. Nor is such St. John’s idea. His description presents the intense dazzling glory of the Lord’s celestial body, too transcendent for mortal eye to bear; but that glory, though dread, is serene and merciful.
Trench, also, acutely draws a contrast between the Grecian representations and the Oriental; to the latter of which this and other of St. John’s pictures belong. The former is predominantly aesthetic; presenting beautiful models for the artist. The latter are deeply significant, often a collection of expressive but crudely adjusted symbols, incapable of being wrought into agreeable picture. The many-breasted Diana was a personation made of symbols, and so, disagreeable to sight. And so this present figure, wrought into painting, would be unsightly. There is great truth in Trench’s distinction; but not, we think, in its application to the present description. The personation could not be painted, for the very object is to image forth a supernatural splendour and glory. The splendour consists largely of an intensity of colouring to which the materials of art are inadequate. An artist could form a distinct and splendid conception of the figure, but would at once say that it was beyond and above reducing to picture. But we hold that, viewed as a work of descriptive art, this piece is congruous and aesthetically magnificent. Clothed… to the foot—John first discerns the main person, almost completely enveloped in a priestly-royal robe flowing to the feet. A golden girdle—Again implying highest nobility, binding— not the loins, as if engaged in a task of labour—but the breasts, uniting the robe in a composed dignity, as he walked or stood.
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
John Wesley
V. 14. His head and his hair-That is, the hair of his head, not his whole head.
Were white as white wool-Like the Ancient of Days, represented in Daniel's vision, Daniel 7:9. Wool is commonly supposed to be an emblem of eternity.
As snow-Betokening his spotless purity.
And his eyes as a flame of fire-Piercing through all things; a token of his omniscience.
Adam Clarke
Verse 14. 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 splendour 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 splendour 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.
His eyes were as a flame of fire] To denote his omniscience, and the all-penetrating nature of the Divine knowledge.
Joseph Benson
Verses 12-16. 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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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; 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. 7:9. Wool is commonly supposed to be an emblem of eternity; as snow — Betokening his spotless purity; and his eyes as a flame of fire — Piercing through all things: a token of his omniscience. And his feet like fine brass — Denoting his stability and strength; as if they burned in a furnace — As if, having been melted and refined, they were still red hot; and his voice — To the comfort of his friends, and the terror of his enemies; as the voice of many waters — Roaring aloud, and bearing down all before them. And he had in his right hand seven stars — In token of his favour and powerful protection. 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. And his countenance was as the sun shineth in his strength — Without any mist or cloud.
Joseph Sutcliffe
Ver. 14. His head and his hairs were white like wool. We have here a vision of the Messiah in his manifold characters of prophet, priest, and king. He is the Judge of all the earth, as seen by Daniel. He has eyes of flame, which his enemies cannot endure. He sustains these characters in perpetuity while walking in the midst of his churches. If he allow the wicked, for a moment, to afflict and to scatter his saints, it is to spread his glory abroad in the earth, and to fill the world with the knowledge of God.
Daniel Whedon
14. As (verse 16) his face was like the sun, so this sun bore a “corona” of hairs of dazzling whiteness. White like wool—But that is not quite white enough, and so as snow. The whiteness is not indicative of age, but, like the whiteness of the priest’s robe, of purity, and of that celestial lustre characterizing the whole figure. See note, ver. 16. Eyes… fire—Fire, we are told, denotes wrath, and so these eyes denote flaming wrath—for which there is no demand. How often does love find fire in the eyes of its object, and admiration find fire in the eye of genius. These are celestial eyes, beaming, burning, blazing with divine brilliancy; clairvoyant to look with omniscience into and through all visible things. In reality, however, the intensity and power of the eyes are simply in keeping with the supernatural splendour of the whole figure, stature, hair, and voice.
And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
John Wesley
V. 15. And his feet like fine brass-Denoting his stability and strength. As if they burned in a furnace-As if having been melted and refined, they were still red hot.
And his voice-To the comfort of his friends, and the terror of his enemies. As the voice of many waters-Roaring aloud, and bearing down all before them.
Adam Clarke
Verse 15. 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, calkolibanon, means the famous aurichalcum, or factitious metal, which, according to Suidas, was eidov hlektrou, timwteron crusou, “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.
His voice as the sound of many waters.] The same description we find in Ezekiel 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.
Joseph Benson
Verses 12-16. 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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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; 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. 7:9. Wool is commonly supposed to be an emblem of eternity; as snow — Betokening his spotless purity; and his eyes as a flame of fire — Piercing through all things: a token of his omniscience. And his feet like fine brass — Denoting his stability and strength; as if they burned in a furnace — As if, having been melted and refined, they were still red hot; and his voice — To the comfort of his friends, and the terror of his enemies; as the voice of many waters — Roaring aloud, and bearing down all before them. And he had in his right hand seven stars — In token of his favour and powerful protection. 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. And his countenance was as the sun shineth in his strength — Without any mist or cloud.
Daniel Whedon
15. Passing down his priestly-royal robe from his head to his feet, we are again dazzled with the splendour. They are like unto fine brass melted into a white heat in a furnace. How uncouth is Hengstenberg’s quotation from Bengel! “This has respect to his great power, with which he brings all under him, as with a bar of metal burning hot,” etc. But his feet are not said to be brass, but only like brass; and that not in solidity, being melted, but in their intensity of colouring and splendour. The apparent fusion of the brass negatives the “bar;” and may represent that molecular mobility by which the resurrection body is in every element at once indestructible and yet flexible and transformable at will. See note, 1 Corinthians 15:44. They once were flesh; they are now transfigured into an immortal nature, of which the blazing furnace can alone suggest the radiance. The Greek compound word for fine brass, used here and at Revelation 2:18, calkolibanon, is thought to be a term originated by John. Of what term affixed to brass the compound consists, scholars are doubtful. Salmasius and Ewald find the compound to be furnace brass; Bochart, white brass, alluding to the white heat; but most probable of all seems Lebanon brass or fine brass, first brought from Mount Lebanon, and thence generalized in meaning to mountain brass; an explanation furnished by the old Greek commentator Arethas, and sustained by the Syriac and Ethiopic Versions. Voice… many waters—Symbol of majesty and power, referring, rather, to the flow of torrents than to the waves of the ocean. The entire imagery suggests superhuman grandeur of size, and requires a correspondent power of voice.
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.
John Wesley
V. 16. And he had in his right hand seven stars-In token of his favour and powerful protection.
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.
And his countenance was as the sun shineth in his strength-Without any mist or cloud.
Adam Clarke
Verse 16. 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. 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, Hebrews 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, &c. And the word of God is termed the sword of the Spirit, Ephesians 6:17.
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 splendour of his rays. A similar form of expression is found in Judges 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:— hmj ylglgl דומים µhyny[ ylglgw 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:— hmj wyzk פניהם wyzw veziv peneyhem keziv chammah, and the SPLENDOUR of THEIR FACES was as the SPLENDOUR of the SUN.”
Joseph Benson
Verses 12-16. 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 him he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like the Son of man — That is, one in a 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; 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. His head and his hairs — That is, the hairs of his head, not his whole head; were white as white wool — Like the Ancient of Days, represented in Daniel’s vision, chap. 7:9. Wool is commonly supposed to be an emblem of eternity; as snow — Betokening his spotless purity; and his eyes as a flame of fire — Piercing through all things: a token of his omniscience. And his feet like fine brass — Denoting his stability and strength; as if they burned in a furnace — As if, having been melted and refined, they were still red hot; and his voice — To the comfort of his friends, and the terror of his enemies; as the voice of many waters — Roaring aloud, and bearing down all before them. And he had in his right hand seven stars — In token of his favour and powerful protection. 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. And his countenance was as the sun shineth in his strength — Without any mist or cloud.
Joseph Sutcliffe
Ver. 16. His countenance was as the sun, shining with meridian splendour; the sun of righteousness, the light of the world, to set no more. The Hebrew sun was now darkened, for the new Zion is now the Lord’s delight. — In all this vision there is no pectoral of twelve precious stones. Oh no. Israel’s sun was gone down in anger, and the jews shall no more see the light till they look on him whom they have pierced. Moses has denounced the sentence of heaven against the jews. “Ships shall come from Chittim, [Greece and Rome] and shall afflict Heber, [the Hebrews] and he also, [as a nation] shall perish for ever.” Numbers 24:24.
Daniel Whedon
16. In his right hand—In verse 20 it reads epi, upon his right hand. The in suggests the idea of retention, the upon, of support. Both together suggest the hand outspread, with the stars, of course of small diamond-like size, resting upon the palm. Seven stars—Stars are an ordinary symbol for rulers. Mouth… two-edged sword—Some commentators seem to
entertain the crude conception that this sword was seen as a stiff, steel fixture projected from the Lord’s mouth! We view it as his divine and powerful breath, making itself, as it were, visible, often darting forth and brandishing in sword-like motion and form. Its active motion is described as ekporeuomenov, going forth—emanating in incessant flashes. So Hebrews 4:12: “The word of God is… 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.” The contents of the seven epistles display this powerful searching operation of this discriminating and sword-like word. See our note on 2 Thessalonians 2:8. So in Hosea 6:5, for Ephraim’s transient goodness Jehovah says: “Therefore have I hewed them by the prophets; I have slain them by the words of my mouth.” And so in Isaiah 49:2: “He hath made my mouth like a sharp sword.” It is remarkable that the word for twoedged is repeatedly in the New Testament, twomouthed. This, Mr. Glasgow says, refers to its “power of cutting every way.” Perhaps it refers to its double power of destroying, either spiritually the old man, or corporeally the physical man. As a word of truth this spiritual sword corrects and converts the souls of men; as a word of retribution it destroys the bodies of the incorrigible. Note, Revelation 2:16. See Stuart’s excellent note on the passage. His countenance—As John gradually takes a full view of the glorious face, he is overwhelmed by its power. It is as the sun; not the sun beclouded and dim, but in its full strength. Compare this whole description with the scene of the transfiguration, beheld by our seer, Matthew 17:2, “His face did shine as the sun, and his raiment was white as the light,” which was intended, like this, to form our conceptions of the glorified body of Christ, and subordinately of the glorified saints. We have not the gentle touches of beauty, such as would picture an Apollo, but dashes of glory, in comparison with which mere beauty is forgotten. So Daniel 12:2, “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever.” Such language is above all material picture. And this same John also wrote, “It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3:2; where, see note.
Let us form a mental picture of the personality described. Before the eyes of the seer stands a colossal figure, robed entirely in white, his face and feet alone bare; the former of sun-like splendour, the latter of a white-heat brilliancy. Locks of snowy whiteness crown his head. He speaks, and his words flash like a double-edged sword from his mouth, and his voice resounds through the space like many waters. He extends his arm, and on his palm is resting a circle of seven stars, and he walks majestically between two rows of lamps blazing upon their stands.
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:
John Wesley
V. 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.
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.
I am-When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matthew 26:64. But he now speaks of his own glory, without any veil, in plain and direct terms.
The first and the last-That is, the one, eternal God, who is from everlasting to everlasting, Isaiah 41:4.
Adam Clarke
Verse 17. I fell at his feet as dead.] The appearance of the glory of the Lord had then same effect upon Ezekiel, Ezekiel 1:28: and the appearance of Gabriel had the same effect on Daniel, Daniel 8:17. The terrible splendour 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.
Joseph Benson
Verses 17, 18. And when I saw him — In this awful, this glorious, and resplendent form, I was perfectly overwhelmed with the majesty of his appearance, so that 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 particularly 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 toward 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. 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 name, (as the angel did Zachariah and others,) but spoke as his well-known Master. What follows is also spoken to strengthen and encourage him. I am — When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matthew 26:64, but he now speaks of his own glory without any veil, in plain and direct terms. The first and the last — That is, the eternal God, who is from everlasting to everlasting, Isaiah 41:4. I am he that liveth — Another peculiar title of God; and I have the keys of death and of hell — Or 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? It must be allowed that adhv hades, sometimes signifies the grave; but, as Mr. Howe has largely proved in his excellent discourse on this text, the interpretation here given is most reasonable. That which would refer it to hell, as the seat of the damned, limits the sense in a manner very derogatory from the honour of our Lord, as he there shows unanswerably. According to Grotius, (in his note on Matthew 16:18,) the word adhv always denotes either death, or the state after death. Our English, or rather Saxon word, hell, in its original signification, (though it is now understood in a more limited sense,) exactly answers to the Greek word adhv, and denotes a concealed or unseen place, and this sense of the word is still retained in the eastern, and especially in the western counties of England; for to hele over a thing, is to cover it. From the preceding description mostly are taken the titles given to Christ in the following letters, particularly the first four.
Daniel Whedon
17. Saw him—Instantly as his sight takes in the whole person and the sun-like countenance, our seer falls as dead; just as he and his fellows fell into a stupor at the transfiguration; and just as Daniel fell into lethargy, Daniel 10:9. We all know with what tremor often the bravest man thinks of encountering even an apparition from the spirit world. The blood curdles at the idea of meeting the shade of even the dearest departed friend. Such are the dread relations in which we stand to that world into which we soon must enter. Still more dread seem to be the sensations of meeting a being in its resurrection power. Laid his right hand upon me—By gentle touch and voice the seer is wakened and brought into sympathy and communion with his heavenly visitant.
The divine person now (17-20) identifies himself as Jehovah-Jesus, the ever-living, who by his death and resurrection has attained dominion over the domains of death and hades. He thereupon commissions the seer for his work, symbolized by the significance of the stars and candlesticks. This self-annunciation we translate thus: Fear not! I am the first and the last and the living one; and I became dead; and lo! living am I unto ages of ages; and I have the keys of death and of hades. Write, therefore, etc. Fear not—Same consoling address as to Isaiah, 6:7; to Daniel 10:12; and at the transfiguration, Matthew 17:7. I am the first and the last— Jehovah’s own self-assertion in Isaiah 48:12. “Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.” Also Isaiah 41:4; 44:6. He is first, as originating all things; he is the last, as eternal and enduring, even though all created and contingent things should fail. “First,” says St. Victor, “because no God existed before me; last, because no other shall be after me.”
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.
John Wesley
V. 18. And he that liveth-Another peculiar title of God.
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.
Adam Clarke
Verse 18. I am he that liveth, and was dead] I am Jesus the Saviour, 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 Genesis 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; and 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 adhv, 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.
Joseph Benson
Verses 17, 18. And when I saw him — In this awful, this glorious, and resplendent form, I was perfectly overwhelmed with the majesty of his appearance, so that 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 particularly 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 toward 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. 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 name, (as the angel did Zachariah and others,) but spoke as his well-known Master. What follows is also spoken to strengthen and encourage him. I am — When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Matthew 26:64, but he now speaks of his own glory without any veil, in plain and direct terms. The first and the last — That is, the eternal God, who is from everlasting to everlasting, Isaiah 41:4. I am he that liveth — Another peculiar title of God; and I have the keys of death and of hell — Or 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? It must be allowed that adhv hades, sometimes signifies the grave; but, as Mr. Howe has largely proved in his excellent discourse on this text, the interpretation here given is most reasonable. That which would refer it to hell, as the seat of the damned, limits the sense in a manner very derogatory from the honour of our Lord, as he there shows unanswerably. According to Grotius, (in his note on Matthew 16:18,) the word adhv always denotes either death, or the state after death. Our English, or rather Saxon word, hell, in its original signification, (though it is now understood in a more limited sense,) exactly answers to the Greek word adhv, and denotes a concealed or unseen place, and this sense of the word is still retained in the eastern, and especially in the western counties of England; for to hele over a thing, is to cover it. From the preceding description mostly are taken the titles given to Christ in the following letters, particularly the first four.
Daniel Whedon
18. He that liveth—With an underived essential life, the fountain of life, from which all finite life is a stream. Was dead—Became dead. A contradiction in terms, harmonized in the real history. Alive for evermore—Death shall never come into his future history. Through death he has attained a dominion over human destiny. Keys—The symbols of possession or authority over treasures, or cities, or kingdoms. Of hell… death—This reading, which is spurious, reverses the true order, which is, death and hell, or hades, the invisible region of departed spirits. See our note on 1 Thessalonians 4:17. The words death and hades are not personifications, but designations of two realms. The realm of death includes “the pale nations of the dead,” the kingdom of material graves and corpses. To hold the keys of this realm is to be lord of life and death. Hades is the realm of departed spirits, who wait the resurrection and judgment day. Of both these realms the dying and ever-living Christ has attained the right of lordship. Hengstenberg wishes to understand by hades, hell or gehenna; since Christ is lord of the destiny of the finally damned. But that is included in his lordship over hades, inasmuch as he is lord of the destiny of the dwellers in hades.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
John Wesley
V. 19. Write the things which thou hast seen-This day: which accordingly are written, Revelation 1:11-18. And which are-The instructions relating to the present state of the seven churches. These are written, Revelation 1:20-3:22. And which shall be hereafter-To the end of the world; written, Revelation 4:1, &c.
Adam Clarke
Verse 19. 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.
Joseph Benson
Verses 19, 20, Write the things which thou hast seen — Contained in this chapter, which accordingly are written, Revelation 1:11-18: and the things which are — The instructions relating to the present state of the seven churches; these are written Revelation 2:1-29; 3:1-22; and which shall be hereafter — The future events which begin to be exhibited in the fourth chapter, where (verse 1) it is said, Come up hither, and I will show thee things which must be hereafter, namely, to the end of the world. 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, and other circumstances. The seven stars are the angels of the seven churches — Mentioned in the eleventh verse. 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. 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. Afterward, what was contained in the second and third chapters, was dictated to him in like manner.
Daniel Whedon
19. Write—This command naturally appears to presuppose immediate writing; precluding the notion of John’s penning the Apocalypse after leaving Patmos. He is to be a recorder of speeches made. Doubtless the authority that could command the dead was competent to enable his hand to write, if need be, with all the rapidity and accuracy of a modern stenographic reporter. Oun—therefore—is found in the Greek, in all the MSS., and in all the Versions except our English. It is an important, a hinging, word. It was for this write that the Christophany takes place. Because of my personal presentation in glorious form, and my authenticating self-annunciation, therefore write. Things… seen—The Christophany, the annunciation, and the symbols of stars and candlesticks. Things which are—The present facts and conditions of the seven Churches as symbolic of the normal condition of all Churches. Which shall be—The future destinies of the Churches as dependent on their present conduct. We might, indeed, suppose from the comprehensive terms of this threefold range of topics, that the whole book is here included in the commission. But the symbols of stars and angels indicate that the things of the seven Churches, and the constituency they represent, are alone embraced.
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.
John Wesley
V. 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.
The seven stars are angels of the seven churches-Mentioned, Revelation 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.
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.
Of the following letters to the angels of the seven churches it may be necessary to speak first in general, and then particularly. In general we may observe, when the Israelites were to receive the law at Mount Sinai, they were first to be purified; and when the kingdom of God was at hand, John the Baptist prepared men for it by repentance. In like manner we are prepared by these letters for the worthy reception of this glorious revelation. By following the directions given herein, by expelling incorrigibly wicked men, and putting away all wickedness, those churches were prepared to receive this precious depositum. And whoever in any age would profitably read or hear it, must observe the same admonitions. These letters are a kind of sevenfold preface to the book. Christ now appears in the form of a man, (not yet under the emblem of a lamb,) and speaks mostly in proper, not in figurative, words. It is not till Revelation 4:1, that St. John enters upon that grand vision which takes up the residue of the book.
There is in each of these letters,
1. A command to write to the angel of the church;
2. A glorious title of Christ;
3. An address to the angel of that church, containing A testimony of his mixed, or good, or bad state; An exhortation to repentance or steadfastness; A declaration of what will be; generally, of the Lord's coming;
4. A promise to him that overcometh, together with the
exhortation, "He that hath an ear to hear, let him hear" The address in each letter is expressed in plain words, the promise, in figurative. In the address our Lord speaks to the angel of each church which then was, and to the members thereof directly; whereas in the promise he speaks of all that should overcome, in whatever church or age, and deals out to them one of the precious promises, (by way of anticipation,) from the last chapters of the book.
Adam Clarke
Verse 20. 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 epi thv dexiav, UPON the right hand. In Jeremiah 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Genesis 38:18, 25; Exodus 18:11; Daniel 6:17, Haggai 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 labour 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.
REVELATION
Joseph Benson
Verses 19, 20, Write the things which thou hast seen — Contained in this chapter, which accordingly are written, Revelation 1:11-18: and the things which are — The instructions relating to the present state of the seven churches; these are written Revelation 2:1-29; 3:1-22; and which shall be hereafter — The future events which begin to be exhibited in the fourth chapter, where (verse 1) it is said, Come up hither, and I will show thee things which must be hereafter, namely, to the end of the world. 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, and other circumstances. The seven stars are the angels of the seven churches — Mentioned in the eleventh verse. 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. 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. Afterward, what was contained in the second and third chapters, was dictated to him in like manner.
Joseph Sutcliffe
Ver. 20. The seven stars are the seven angels or ministers of the seven principal churches. So the heads of synagogues were sometimes called. The churches are the lamps: all should shine, but ministers must shine more especially.
We cannot conclude this introductory chapter better than in the words of Sirachides. “He who delights in the law of the Most High, and makes it his constant study, will investigate the wisdom of all the ancients, and study the prophecies:” cap. 59.
Daniel Whedon
20. The mystery—The symbolical import; which is its hidden meaning, and is a mystery until made clear. The word is an independent nominative, having no verb; and the sentence reads like a heading over the explanations of the next sentence. Are… angels—Without the article in the Greek. What the angels are, is the problem of this verse. But, 1) We may exclude their symbolizing symbolical angels, (such as the angel over fire, Revelation 14:18; of the waters, Revelation 16:5,) for the stars would then be a symbol of a symbol. As the candlesticks symbolize concrete, literal, and living Churches, so the stars must symbolize concrete, literal, and living rulers of those Churches.
2) The uniform use of the second person singular, both of pronoun and verb, as applied to the angel, strongly negatives its being a collective body of rulers of each Church, (as Hengstenberg.) 3) The notion that the angels were seven “messengers” sent from the Churches, and present with John, is inadmissible. No such messengers are otherwise hinted at; and the writing to them an epistle, each, implies their being at a distance.
4) The legatus ecclesiae, or delegate of the Church, (held to be symbolized by Vitringa,) was the overseer of the services of the congregation, little above our sexton, but was not responsible for the piety, faith, or morality of the Church, and was too humble an officer to be represented by a star.
5) More probable than any of these is the view of Alford, that real, and not symbolical, angels of the Churches are meant. There are the child’s angel, Matthew 18:10; “it is his angel,” Acts 12:15; and the national angel-princes of Daniel 10:21. The strict responsibility to which these seven angels are held for the excellence of their Churches, each, accords with the established idea of a strong connexion between the guardian angel and his ward. But it may be doubted whether any patron or guardian angel is ever in Scripture more than either a symbol or a popular imagination, as in Acts 12:15.
6) As the candlestick is the symbol of the corporate human body of the Church, the analogy is strong for a human ruler or teacher of the Church. Thus in Malachi 2:2, the priest is “the messenger (angel) of the Lord of Hosts.” Malachi 3:1: “Behold, I send my messenger,” (angel;) the prediction of John the Baptist. Galatians 4:14: “Ye… received me as an angel of God.” That there were president-presbyters or bishops in Asia at this time, ordained by John himself, is as certain as any thing in primitive Church history. About this time Polycarp was bishop in Smyrna, and Ignatius in Antioch. Bishops were appointed, from a need of the times, as a stronghold against heresies, and as authentic preservers of the apostolic doctrines and of the sacred New Testament canon. This was specially important before the canon was completely established. And this gave, at that period, a special importance to a true succession of the bishops as a reliable chain of apostolic tradition. A successional ordination authenticated the officer to those who acknowledged the ordaining authority. But such facts fall far short of making an unbroken succession through centuries the authenticating test of a true Church. The bishop was very much “the successor of the apostles,” not by a continuation of the same line of office, but as a substitute, serving some of the same purposes. While episcopacy is thus sanctioned by apostolic authority as permissible, and perhaps always best, it is not made obligatory.
John Wesley
V. 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.
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.
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.
To show-This word recurs, Revelation 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. 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.
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. And he-Jesus Christ.
Sent and signified them-Showed them by signs or emblems; so the Greek word properly means.
By his angel-Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Revelation 17:1; 21:9; 22:6, 16. To his servant John-A title given to no other single person throughout the book.
Adam Clarke
Verse 1. The Revelation of Jesus Christ] The word apokaluyiv, 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.
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 Revelation 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.”
Joseph Benson
Verse 1. The book opens with the title or inscription of the book itself, and an account of the scope and design of it, namely, to foretel things which should shortly begin to be fulfilled, and should succeed in their due season and order till all were accomplished. 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. 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. 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. To show — This word recurs Revelation 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 afterward 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. 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. 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 book 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. And he — Jesus Christ; sent and signified them — Showed them by signs or emblems; (so the Greek word properly means;) by his angel — Peculiarly called in the sequel, The angel of God, and particularly mentioned chap. 17:1; 21:9; 22:6, 16; to his servant John — A title given to no other single person throughout the book.
Joseph Sutcliffe
Verse 1. The Revelation of Jesus Christ, which reaches to the end of time, and is a continuation of the Hebrew, and the christian prophets of the new testament. This revelation properly begins where Daniel ends; and both received their knowledge of the hidden things from Christ, and his angel. The design was to show things which were shortly to come to pass on the Romans, and on the church.
Daniel Whedon
1. Title of the book, 1-3.
1. The—In modern style the first three verses would have been printed on a first title-page, with verse 3 for the author’s motto, and with names of publishers at bottom. Verses 4-8 are the dedication, namely, to the seven Churches. At verse 9 begins the Apocalypse proper. Like most title-pages, this was apparently written after the book was finished, and it informs us how the writer came by its contents.
Revelation, or Apocalypse, means, literally, an unveiling or uncovering, namely, of some hitherto hidden or unseen object. The conception is, that St. John’s perceptions were so super-naturalized that the hidden things of God’s administration could be made bare before his eyes, as in a moving panoramic representation. It was a revelation of, that is, by, Jesus Christ as its immediate bestower. And that not only from his self-revelation in the Christophany of 9-20, but also from his conquering, (v, 5, where see note,) as Mediator, to open the seven seals, without which no disclosure could be made. God gave—The theophany of chaps, iv and v explains this gave by showing God upon the throne, with the whole apparatus of revelation, yet not allowing the seals to be opened except to the adored and all-meriting Lamb. God, therefore, gave this revelation unto him as part of his winnings through his death and mediation. To show—To exhibit; for as John saw the unveiling, (verse 3,) so it was Christ’s purpose through him to have it exhibited to all. His servants—The seven Churches and the universal Church by them represented. For as Christ gave through John, so John gives through his apostolic seven the unveiling to the ecumenical Church. So this revelation comes from God, through Christ, through the angel, through John, through the seven, down even to us. Shortly come to pass—Shortly, by the arithmetic of eternity. See note on 2 Peter 3:8. The same note of immediateness at close of verse 3, and in Revelation 22:20. Dusterdieck decides that “the evasion that the shortly should be reckoned the divine mode of computation, according to St. Peter’s words, is contrary to the context,” but gives no reason. Hengstenberg gives for the same decision the reason that when God speaks to man, he must speak in a human manner. Therein he contradicts St. Peter, who, on this very point, declares that God does speak to man according to a divine arithmetic. Alford here fairly breaks down. Through his whole commentary he stiffly maintains that all such expressions mean that the New Testament writers thought and said that the second advent would be in their own day. With this view we have taken issue at passage after passage. At last, when he comes to the Apocalypse, he happily turns about and takes precisely our own grounds. Pity he could not have sponged out his previous notes. By his angel—Doubtless the interpreting angel of Revelation 17:1, 7, 15, who appears also at Revelation 19:9; 21:9; 22:1, 6. This last text nearly repeats the words here, and adequately explains them. The idea of some commentators that there was an attendant exhibiting angel from the beginning to end is not implied in the words.