116 lines
46 KiB
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116 lines
46 KiB
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Re1_1"><a onclick="return mV('Rev',1,'1-20');">Rev 1:1-20</a>. TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH"<br>
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(Compare at the close, <a onclick="return mV('Rev',22,20);">Rev 22:20</a>, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND.
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<p><b>1. Revelation</b>—an apocalypse or <i>unveiling</i> of those things which had been veiled. A <i>manifesto</i> of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a <i>detailed history</i> of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-<i>historical</i>" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the <i>four world kingdoms.</i> John, as an apostle, views history from the <i>Christian Church aspect.</i> The term <i>Apocalypse</i> is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to <i>seal</i> and <i>shut up till the time of the end,</i> John, now that <i>the time is at hand</i> (<a onclick="return mV('Rev',1,3);">Rev 1:3</a>), is directed to <i>reveal.</i>
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<br><br><b>of Jesus Christ</b>—coming <i>from</i> Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL]. Compare His promise, <a onclick="return mV('Jhn',15,15);">Jhn 15:15</a>, "All things that I have heard of My Father, I have made known unto you"; also, <a onclick="return mV('Jhn',16,13);">Jhn 16:13</a>, "The Spirit of truth <i>will show</i> you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.
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<br><br><b>which God gave unto him</b>—The Father reveals Himself and His will in, and by, His Son.
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<br><br><b>to show</b>—The word recurs in <a onclick="return mV('Rev',22,6);">Rev 22:6</a> : so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (<a href= "#" onclick="return mV('Rev',22,18);">Rev 22:18</a>, <a onclick="return mV('Rev',22,19);">19</a>), have the effect of marring the sense of the context and the comparison of passages together [BENGEL].
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<br><br><b>his servants</b>—not merely to "His servant John," but to <i>all</i> His servants (compare <a onclick="return mV('Rev',22,3);">Rev 22:3</a>).
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<br><br><b>shortly</b>—<i>Greek,</i> "speedily"; literally, "in," or "with speed." Compare "the time is at hand," <a onclick="return mV('Rev',1,3);">Rev 1:3</a> 22:6 , "shortly"; <a onclick="return mV('Rev',22,7);">Rev 22:7</a>, "Behold, I come <i>quickly.</i>" Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (<a onclick="return mV('Rev',20,'1-15');">Rev 20:1-15</a>) at least are included, the time is declared to be <i>at hand.</i> <a onclick="return mV('Luk',18,8);">Luk 18:8</a>, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare <a onclick="return mV('Dan',9,'1-27');">Dan 9:1-27</a>). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.
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<br><br><b>he sent</b>—Jesus Christ sent.
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<br><br><b>by his angel</b>—joined with "sent." The angel does not come forward to "signify" things to John until <a onclick="return mV('Rev',17,1);">Rev 17:1</a> 19:9, 10 . Previous to that John receives information from others. Jesus Christ opens the Revelation, <a onclick="return mV('Rev',1,10);">Rev 1:10</a>, <a onclick="return mV('Rev',1,11);">11</a> 4:1 ; in <a onclick="return mV('Rev',6,1);">Rev 6:1</a> one of the four living creatures acts as his informant; in <a onclick="return mV('Rev',7,13);">Rev 7:13</a>, one of the elders; in <a onclick="return mV('Rev',10,8);">Rev 10:8</a>, <a onclick="return mV('Rev',10,9);">9</a>, the Lord and His angel who stood on the sea and earth. Only at the end (<a onclick="return mV('Rev',17,1);">Rev 17:1</a>) does the one angel stand by Him (compare <a onclick="return mV('Dan',8,16);">Dan 8:16</a> 9:21 <a onclick="return mV('Zec',1,19);">Zec 1:19</a>).
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<p id="Re1_2"><b>2. bare record of</b>—"testified the word of God" in this book. Where we would say "<i>testifies,</i>" the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; <a onclick="return mV('Rev',1,3);">Rev 1:3</a>, "the words of this prophecy." <br><br><b>the testimony of Jesus</b>—"the Spirit of prophecy" (<a onclick="return mV('Rev',19,10);">Rev 19:10</a>). <br><br><b>and of all things that,</b> &c.—The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."
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<p id="Re1_3"><b>3. he that readeth, and they that hear</b>—namely, the <i>public reader</i> in Church assemblies, and <i>his hearers.</i> In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special <i>blessing</i> attends him who <i>reads</i> or <i>hears</i> the apocalyptic "prophecy" with a view to <i>keeping</i> the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," <a onclick="return mV('Rom',2,13);">Rom 2:13</a>); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or <i>prophet</i> inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.
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<p id="Re1_4"><b>4. John</b>—the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.
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<br><br><b>seven churches</b>—not that there were not more churches in that region, but the number <i>seven</i> is fixed on as representing <i>totality.</i> These <i>seven</i> represent the universal Church of all times and places. See TRENCH'S [<i>Commentary on the Epistles to the Seven Churches in Asia</i>] interesting note, <a onclick="return mV('Rev',1,20);">Rev 1:20</a>, on the number <i>seven.</i> It is the <i>covenant number,</i> the sign of God's covenant relation to mankind, and especially to the Church. Thus, the <i>seventh day,</i> sabbath (<a onclick="return mV('Gen',2,3);">Gen 2:3</a> <a onclick="return mV('Eze',20,12);">Eze 20:12</a>). Circumcision, the sign of the covenant, after <i>seven</i> days (<a onclick="return mV('Gen',17,12);">Gen 17:12</a>). Sacrifices (<a onclick="return mV('Num',23,1);">Num 23:1</a> 14:29 <a onclick="return mV('2Ch',29,21);">2Ch 29:21</a>). Compare also God's acts typical of His covenant (<a onclick="return mV('Jos',6,4);">Jos 6:4</a>, <a onclick="return mV('Jos',6,15);">15</a>, <a onclick="return mV('Jos',6,16);">16</a> <a onclick="return mV('2Ki',5,10);">2Ki 5:10</a>). The feasts ordered by <i>sevens</i> of time (<a onclick="return mV('Deu',15,1);">Deu 15:1</a> 16:9, 13, 15). It is a combination of <i>three,</i> the divine number (thus the Trinity: the thrice Holy, <a onclick="return mV('Isa',6,3);">Isa 6:3</a>; the blessing, <a onclick="return mV('Num',6,'24-26');">Num 6:24-26</a>), and <i>four</i> the number of the organized world in its extension (thus the <i>four</i> elements, the <i>four</i> seasons, the <i>four</i> winds, the <i>four</i> corners or quarters of the earth, the <i>four</i> living creatures, emblems of redeemed creaturely life, <a onclick="return mV('Rev',4,6);">Rev 4:6</a> <a href= "#" onclick="return mV('Eze',1,5);">Eze 1:5</a>, <a onclick="return mV('Eze',1,6);">6</a>, with <i>four</i> faces and <i>four</i> wings each; the <i>four</i> beasts and <i>four</i> metals, representing the four world empires, <a onclick="return mV('Dan',2,32);">Dan 2:32</a>, <a onclick="return mV('Dan',2,33);">33</a> 7:3 ; the <i>four</i>-sided Gospel designed for all quarters of the world; the sheet tied at <i>four</i> corners, <a onclick="return mV('Act',10,11);">Act 10:11</a>; the <i>four</i> horns, the sum of the world's forces against the Church, <a onclick="return mV('Zec',1,18);">Zec 1:18</a>). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number <i>seven</i> recurs still more frequently than elsewhere in Scripture.
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<br><br><b>Asia</b>—Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.
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<br><br><b>Grace...peace</b>—Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so <a onclick="return mV('2Jo',1,3);">2Jo 1:3</a>.
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<br><br><b>him which is...was...is to come</b>—a periphrasis for the incommunicable name JEHOVAH, the self-existing One, unchangeable. In <i>Greek</i> the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's <i>coming</i> (<a onclick="return mV('Rev',1,7);">Rev 1:7</a>). Still it is THE FATHER as distinguished from "Jesus Christ" (<a onclick="return mV('Rev',1,5);">Rev 1:5</a>) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.
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<br><br><b>the seven Spirits which are before his throne</b>—The oldest manuscripts omit "are."
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<br><br><b>before</b>—literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the <i>seven</i> churches." One in His own essence, manifold in His gracious influences. The <i>seven</i> eyes resting on the stone laid by Jehovah (<a onclick="return mV('Rev',5,6);">Rev 5:6</a>). Four is the number of the creature world (compare the fourfold cherubim); <i>seven</i> the number of God's revelation in the world.
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<p id="Re1_5"><b>5. the faithful witness</b>—of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was <i>the faithful witness,</i> because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [RICHARD OF ST. VICTOR in TRENCH]. The nominative in <i>Greek</i> standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."
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<br><br><b>the first-begotten of the dead</b>— (<a href= "#" onclick="return mV('Col',1,18);">Col 1:18</a>). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [ALFORD]; but as <a onclick="return mV('Act',13,33);">Act 13:33</a> <a onclick="return mV('Rom',1,4);">Rom 1:4</a>, treat Christ's <i>resurrection</i> as the epoch and event which fulfilled the Scripture, <a onclick="return mV('Psa',2,7);">Psa 2:7</a>, "This day (at the resurrection) have I <i>begotten</i> Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the <i>resurrection-state</i> at the restitution of all things (<a onclick="return mV('Mat',19,28);">Mat 19:28</a>).
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<br><br><b>the prince</b>—or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed ( <a onclick="return mV('Psa',2,2);">Psa 2:2</a>): these He shall break in pieces (<a onclick="return mV('Psa',2,9);">Psa 2:9</a>). Those who are wise in time and kiss the Son shall <i>bring their glory</i> unto Him at His manifestation as King of kings, after He has destroyed His foes.
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<br><br><b>Unto him that loved us</b>—The oldest manuscripts read the present, ". . . <i>loveth</i> us." It is His ever-continuing character, <i>He loveth us,</i> and ever shall love us. His love rests evermore on His people.
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<br><br><b>washed us</b>—The two oldest manuscripts read, "freed (<i>loosed</i> as from a bond) us": so ANDREAS and PRIMASIUS. One very old manuscript, <i>Vulgate,</i> and <i>Coptic</i> read as <i>English Version,</i> perhaps drawn from <a onclick="return mV('Rev',7,4);">Rev 7:4</a>. "Loosed us in (virtue of) His blood," being the <i>harder</i> reading to understand, is less likely to have come from the transcribers. The reference is thus to <i>Greek,</i> "<i>lutron,</i>" the ransom paid for our release (<a onclick="return mV('Mat',20,28);">Mat 20:28</a>). In favor of <i>English Version</i> reading is the usage whereby the priests, before putting on the holy garments and ministering, <i>washed</i> themselves: so spiritually believers, as <i>priests</i> unto God, must first be <i>washed</i> in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.
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<p id="Re1_6"><b>6. And hath</b>—rather as <i>Greek,</i> "And (He) hath."
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<br><br><b>made us kings</b>—The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so <i>Vulgate, Syriac, Coptic,</i> and ANDREAS. This seems preferable, "He made us (to be) a kingdom." So <a onclick="return mV('Exd',19,6);">Exd 19:6</a>, "a kingdom of priests"; <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>, "a royal priesthood." The saints shall constitute peculiarly a <i>kingdom</i> of God, and shall themselves be <i>kings</i> (<a onclick="return mV('Rev',5,10);">Rev 5:10</a>). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the <i>kingdom</i> than on <i>priests:</i> whereas in <i>English Version</i> reading it is equally distributed between both. This book lays prominent stress on the saints' <i>kingdom.</i> They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (<a onclick="return mV('Rev',7,15);">Rev 7:15</a> 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [AUBERLEN].
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<br><br><b>priests</b>—who have pre-eminently the privilege of near access to the king. David's sons were priests (<i>Hebrew</i>), <a onclick="return mV('2Sa',8,18);">2Sa 8:18</a>. The distinction of <i>priests</i> and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.
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<br><br><b>God and his Father</b>—There is but one article to both in the <i>Greek,</i> therefore it means, "Unto Him who is at once God and His Father."
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<br><br><b>glory and dominion</b>—<i>Greek,</i> "<i>the</i> glory and <i>the might.</i>" The fuller threefold doxology occurs, <a onclick="return mV('Rev',4,9);">Rev 4:9</a>, <a onclick="return mV('Rev',4,11);">11</a>; fourfold, <a onclick="return mV('Rev',5,13);">Rev 5:13</a> <a onclick="return mV('Jud',1,25);">Jud 1:25</a>; sevenfold, <a onclick="return mV('Rev',7,12);">Rev 7:12</a> <a href= "#" onclick="return mV('1Ch',29,11);">1Ch 29:11</a>. Doxology occupies the prominent place above, which prayer does below. If we thought of <i>God's glory</i> first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.
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<br><br><b>for ever and ever</b>—<i>Greek,</i> "unto the ages."
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<p id="Re1_7"><b>7. with clouds</b>—<i>Greek,</i> "<i>the</i> clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (<a onclick="return mV('Act',1,9);">Act 1:9</a>). His ascension corresponds to the manner of His coming again (<a onclick="return mV('Act',1,11);">Act 1:11</a>). Clouds are the symbols of <i>wrath</i> to sinners.
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<br><br><b>every eye</b>—His coming shall therefore be a personal, visible appearing.
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<br><br><b>shall see</b>—It is because they do not now <i>see</i> Him, they will not believe. Contrast <a onclick="return mV('Jhn',20,29);">Jhn 20:29</a>.
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<br><br><b>they <i>also</i></b>—they <i>in particular;</i> "whosoever." Primarily, at His pre-millennial advent <i>the Jews,</i> who shall "look upon Him whom they have pierced," and mourn <i>in repentance,</i> and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here <i>chiefly,</i> at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the <i>piercing</i> of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been <i>pierced;</i> and the <i>water and blood</i> from His side were the antitype to the Levitical waters of cleansing and blood offerings.
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<br><br><b>all kindreds...shall wail</b>—all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (<a onclick="return mV('Zec',12,'3-6');">Zec 12:3-6</a>, <a onclick="return mV('Zec',12,9);">9</a> 14:1-4 <a onclick="return mV('Mat',24,30);">Mat 24:30</a>). <i>Greek,</i> "all the <i>tribes</i> of the <i>land,</i>" or "the earth." See the limitation to "all," <a onclick="return mV('Rev',13,8);">Rev 13:8</a>. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.
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<br><br><b>because of</b>—<i>Greek,</i> "<i>at,</i>" or "<i>in regard to</i> Him."
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<br><br><b>Even so, Amen</b>—Gods seal of His own word; to which corresponds the believer's prayer, <a onclick="return mV('Rev',22,20);">Rev 22:20</a>. The "even so" is <i>Greek;</i> "Amen" is <i>Hebrew.</i> To both Gentiles and Jews His promises and threats are unchangeable.
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<p id="Re1_8"><b>8.</b> <i>Greek,</i> "I am <i>the</i> Alpha and <i>the</i> Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.
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<br><br><b>the beginning and the ending</b>—omitted in the oldest manuscripts, though found in <i>Vulgate</i> and <i>Coptic.</i> Transcribers probably inserted the clause from <a onclick="return mV('Rev',21,6);">Rev 21:6</a> . In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favor in Paradise. Accomplishing <i>finally</i> what I <i>begin.</i> Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the Church.
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<br><br><b>the Lord</b>—The oldest manuscripts read "the Lord God."
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<br><br><b>Almighty</b>—<i>Hebrew,</i> "<i>Shaddai,</i>" and "<i>Jehovah Sabaoth,</i>" that is, "of hosts"; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occurs often in Revelation, but nowhere else in the New Testament save <a onclick="return mV('2Cr',6,18);">2Cr 6:18</a>, a quotation from Isaiah.
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<p id="Re1_9"><b>9. I John</b>—So "I Daniel" (<a onclick="return mV('Dan',7,28);">Dan 7:28</a> 9:2 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.
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<br><br><b>also</b>—as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his <i>name,</i> though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.
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<br><br><b>companion</b>—<i>Greek,</i> "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: <i>the tribulation, kingdom and endurance.</i>
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<br><br><b>patience</b>—Translate, "endurance." "Persevering, enduring continuance" (<a onclick="return mV('Act',14,22);">Act 14:22</a>); "the queen of the graces (virtues)" [CHRYSOSTOM].
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<br><br><b>of,</b> &c.—The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the <i>kingdom,</i> and the spiritual strength to enable them to <i>endure patiently</i> for it.
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<br><br><b>was</b>—<i>Greek,</i> "came to be."
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<br><br><b>in...Patmos</b>—now Patmo or Palmosa. See JF&B for <a href="./Comm/jfb/Rev/Rev000.html"><i>Introduction</i></a> on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (<a href= "#" onclick="return mV('Mat',20,22);">Mat 20:22</a>).
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<br><br><b>for</b>—<i>Greek,</i> "for the sake of," "on account of"; so, "<i>because of</i> the word of God and...testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [BENGEL].
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<p id="Re1_10"><b>10. I was</b>—<i>Greek,</i> "I came to be"; "I became." <br><br><b>in the Spirit</b>—in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the <i>prophet</i> "speaks" in the Spirit, the apocalyptic seer <i>is in</i> the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.
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<br><br><b>on the Lord's day</b>—Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of <i>the term,</i> "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in <a onclick="return mV('Act',20,7);">Act 20:7</a> <a onclick="return mV('1Cr',16,2);">1Cr 16:2</a>; compare <a onclick="return mV('Jhn',20,'19-26');">Jhn 20:19-26</a>. The name corresponds to "the Lord's Supper," <a onclick="return mV('1Cr',11,20);">1Cr 11:20</a>. IGNATIUS seems to allude to "the Lord's day" [<i>Epistle to the Magnesians,</i> 9], and IRENAEUS [<i>Quaest ad Orthod.,</i> 115] (in JUSTIN MARTYR). JUSTIN MARTYR [<i>Apology,</i> 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day PLINY doubtless refers [<i>Epistles,</i> Book X., p. 97], "The Christians on a <i>fixed day</i> before dawn meet and sing a hymn to Christ as God," &c. TERTULLIAN [<i>The Chaplet,</i> 3], "On the Lord's day we deem it wrong to fast." MELITO, bishop of Sardis (second century), wrote a book <i>on the Lord's day</i> [EUSEBIUS 4.26]. Also, DIONYSIUS OF CORINTH, in EUSEBIUS [<i>Ecclesiastical History,</i> 4.23,8]. CLEMENT OF ALEXANDRIA [<i>Miscellanies,</i> 5. and 7.12]; ORIGEN [<i>Against Celsus,</i> 8. 22]. The theory that <i>the day of Christ's second coming</i> is meant, is untenable. "The day of the Lord" is different in the <i>Greek</i> from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in JEROME [<i>Commentary on Matthew,</i> 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in <i>sevens,</i> and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [WORDSWORTH].
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<br><br><b>great voice</b>—summoning solemn attention; <i>Greek</i> order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.
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<p id="Re1_11"><b>11. I am Alpha and Omega, the first and the last; and</b>—The oldest manuscripts, omit all this clause.
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<br><br><b>write in a book</b>—To this <i>book,</i> having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the <i>many books</i> of the world? [BENGEL].
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<br><br><b>seven churches</b>—As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number <i>seven</i> is fixed upon because of its mystical signification, expressing <i>totality</i> and <i>universality.</i> The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, CYPRIAN, <i>Vulgate,</i> and <i>Syriac; Coptic</i> alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high <i>name</i> for spiritual <i>life and yet dead.</i> Again, Laodicea, in its own estimate <i>rich</i> and <i>having need of nothing,</i> with ample talents, yet <i>lukewarm</i> in Christ's cause; on the other hand, Philadelphia, with but a <i>little strength,</i> yet <i>keeping</i> Christ's word and having an <i>open door</i> of usefulness <i>set before</i> it by Christ Himself. Again, Ephesus, intolerant of <i>evil</i> and of <i>false apostles,</i> yet having <i>left its first love;</i> on the other hand, Thyatira, abounding in <i>works, love, service, and faith,</i> yet <i>suffering</i> the false <i>prophetess</i> to <i>seduce</i> many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and <i>idol-meats;</i> and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [STIER]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called <i>sacrifice</i> of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become <i>lukewarm.</i>
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<p id="Re1_12"><b>12. see the voice</b>—that is, <i>ascertain</i> whence the <i>voice</i> came; to <i>see</i> who was it from whom the <i>voice</i> proceeded.
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<br><br><b>that</b>—<i>Greek,</i> "of what kind it was <i>which.</i>" The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.
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<br><br><b>spake</b>—The oldest manuscripts, versions, and Fathers read, "was speaking."
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<br><br><b>being</b>—"having turned."
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<br><br><b>seven...candlesticks</b>—"lamp-stands" [KELLY]. The stand holding the lamp. In <a onclick="return mV('Exd',25,31);">Exd 25:31</a>, <a onclick="return mV('Exd',25,32);">32</a>, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so <a onclick="return mV('Zec',4,2);">Zec 4:2</a>, <a onclick="return mV('Zec',4,11);">11</a>. Here the seven are <i>separate</i> candlesticks, typifying, as that <i>one,</i> the entire Church, but now no longer as the Jewish Church (represented by the <i>one</i> sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest <i>preciousness</i> and <i>sacredness;</i> so that in the <i>Zend Avesta,</i> "golden" is synonymous with heavenly or divine [TRENCH].
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<p id="Re1_13"><b>13.</b> His glorified form as man could be recognized by John, who had seen it at the Transfiguration.
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<br><br><b>in the midst</b>—implying Christ's continual presence and ceaseless activity <i>in the midst</i> of His people <i>on earth.</i> In <a href= "#" onclick="return mV('Rev',4,'1-3');">Rev 4:1-3</a>, when He appears <i>in heaven,</i> His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.
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<br><br><b>seven</b>—omitted in two of the oldest manuscripts, but supported by one.
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<br><br><b>Son of man</b>—The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as <i>Son of man,</i> not merely <i>Son of God</i>) is the result of His humiliation as <i>Son of man.</i>
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<br><br><b>down to the foot</b>—a mark of high rank. The garment and girdle seem to be emblems of His <i>priesthood.</i> Compare <a onclick="return mV('Exd',28,2);">Exd 28:2</a>, <a onclick="return mV('Exd',28,4);">4</a>, <a onclick="return mV('Exd',28,31);">31</a>; <i>Septuagint.</i> Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being <i>in the midst of the candlesticks</i> (only seen in the <i>temple</i>), shows that it is as a <i>king-priest</i> He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (<a onclick="return mV('Lev',16,4);">Lev 16:4</a>, <a onclick="return mV('Lev',16,23);">23</a>, <a onclick="return mV('Lev',16,24);">24</a>, the <i>chetoneth,</i> or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" ( <a onclick="return mV('Isa',4,2);">Isa 4:2</a>, <i>Margin</i>). The angels are attired somewhat like their Lord (<a onclick="return mV('Rev',15,6);">Rev 15:6</a>). The ordinary girding for one actively engaged, was at <i>the loins;</i> but JOSEPHUS [<i>Antiquities,</i>3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or <i>paps,</i> appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. <i>Righteousness</i> and <i>faithfulness</i> are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.
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<p id="Re1_14"><b>14.</b>—<i>Greek,</i> "But," or "And."
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<br><br><b>like wool</b>—<i>Greek,</i> "like <i>white</i> wool." The <i>color</i> is the point of comparison; signifying <i>purity</i> and glory. (So in <a onclick="return mV('Isa',1,18);">Isa 1:18</a>). Not <i>age,</i> for hoary hairs are the sign of decay.
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<br><br><b>eyes...as...flame</b>—all-searching and penetrating like fire: at the same time, also, implying <i>consuming</i> indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by <a onclick="return mV('Rev',19,11);">Rev 19:11</a>, <a onclick="return mV('Rev',19,12);">12</a>.
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<p id="Re1_15"><b>15. fine brass</b>—<i>Greek,</i> "<i>chalcolibanus,</i>" derived by some from two <i>Greek</i> words, "brass" and "frankincense"; derived by BOCHART from <i>Greek,</i> "<i>chalcos,</i>" "brass," and <i>Hebrew,</i> "<i>libbeen,</i>" "to whiten"; hence, "brass," which in the furnace has reached a <i>white</i> heat. Thus it answers to "burnished (flashing, or glowing) brass," <a onclick="return mV('Eze',1,7);">Eze 1:7</a> <a onclick="return mV('Rev',10,1);">Rev 10:1</a>, "His feet as pillars <i>of fire.</i>" Translate, "<i>Glowing</i> brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here.
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<br><br><b>voice as...many waters</b>— (<a onclick="return mV('Eze',43,2);">Eze 43:2</a>); in <a onclick="return mV('Dan',10,6);">Dan 10:6</a>, it is "like the voice of a <i>multitude.</i>" As the Bridegroom's voice, so the bride's, <a onclick="return mV('Rev',14,2);">Rev 14:2</a> 19:6 <a onclick="return mV('Eze',1,24);">Eze 1:24</a>, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast <a onclick="return mV('Sgs',2,8);">Sgs 2:8</a> 5:2 , with which compare <a onclick="return mV('Rev',3,20);">Rev 3:20</a>.
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<p id="Re1_16"><b>16. he had</b>—<i>Greek,</i> "having." John takes up the description from time to time, irrespective of the construction, <i>with separate strokes of the pencil</i> [ALFORD].
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<br><br><b>in...right hand seven stars</b>— (<a onclick="return mV('Rev',1,20);">Rev 1:20</a> <a onclick="return mV('Rev',2,1);">Rev 2:1</a> 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so <a onclick="return mV('Isa',62,3);">Isa 62:3</a>. He is their Possessor and Upholder.
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<br><br><b>out of...mouth went</b>—<i>Greek,</i> "going forth"; not wielded in the hand. His WORD is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its <i>two</i> edges (back and front) may allude to its double efficacy, condemning some, converting others. TERTULLIAN [<i>Epistle against Judaizers</i>], takes them of <i>the Old and the New Testaments.</i> RICHARD OF ST. VICTOR, "the Old Testament cutting externally our <i>carnal,</i> the New Testament internally, our <i>spiritual</i> sins."
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<br><br><b>sword</b>—<i>Greek,</i> "<i>romphaia,</i>" the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, <a onclick="return mV('Luk',2,35);">Luk 2:35</a>. <br><br><b>sun...in his strength</b>—in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. TRENCH notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, aesthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.
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<p id="Re1_17"><b>17.</b> So fallen is man that God's manifestation of His glorious presence overwhelms him.
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<br><br><b>laid his right hand upon me</b>—So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.
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<br><br><b>unto me</b>—omitted in the oldest manuscripts.
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<br><br><b>the first...the last</b>— (<a onclick="return mV('Isa',41,4);">Isa 41:4</a> 44:6 48:12). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [RICHARD OF ST. VICTOR].
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<p id="Re1_18"><b>18.</b> Translate as <i>Greek,</i> "And THE LIVING ONE": connected with last sentence, <a onclick="return mV('Rev',1,17);">Rev 1:17</a>.
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<br><br><b>and was</b>—<i>Greek,</i> "and (yet) I <i>became.</i>"
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<br><br><b>alive for evermore</b>—<i>Greek,</i> "living unto the ages of ages": not merely "<i>I live,</i>" but I have life, and am the source of it to My people. "To Him belongs <i>absolute</i> being, as contrasted with the <i>relative</i> being of the creature; others may <i>share,</i> He only <i>hath</i> immortality: <i>being in essence, not by mere participation, immortal</i>" [THEODORET in TRENCH]. One oldest manuscript, with <i>English Version,</i> reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.
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<br><br><b>have...keys of hell</b>—<i>Greek,</i> "Hades"; <i>Hebrew,</i> "Sheol." "Hell" in the sense, the <i>place of torment,</i> answers to a different <i>Greek</i> word, namely, <i>Gehenna.</i> I can release from <i>the unseen world of spirits</i> and from DEATH whom I <i>will.</i> The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, <a onclick="return mV('Rom',5,12);">Rom 5:12</a>) that peoples Hades, and therefore should stand first in order. <i>Keys</i> are emblems of authority, opening and shutting at will "the gates of Hades" (<a onclick="return mV('Psa',9,13);">Psa 9:13</a>, <a onclick="return mV('Psa',9,14);">14</a> <a onclick="return mV('Isa',38,10);">Isa 38:10</a> <a onclick="return mV('Mat',16,18);">Mat 16:18</a>).
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<p id="Re1_19"><b>19.</b> The oldest manuscripts read, "Write <i>therefore</i>" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).
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<br><br><b>things which are</b>—"the things which thou hast seen" are those narrated in this chapter (compare <a onclick="return mV('Rev',1,11);">Rev 1:11</a>). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. ALFORD translates, "<i>What</i> things they <i>signify</i>"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," <i>Greek,</i> "which are about to come to pass." The <i>plural</i> (<i>Greek</i>) "are," instead of the usual Greek construction <i>singular,</i> is owing to <i>churches</i> and <i>persons</i> being meant by things" in the clause, "the things which are."
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<p id="Re1_20"> <b>20. in</b>—<i>Greek,</i> "<i>upon</i> My right hand."
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<br><br><b>the mystery...candlesticks</b>—in apposition to, and explaining, "the things which thou hast seen," governed by "Write." <i>Mystery</i> signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is <i>revelation. Stars</i> symbolize lordship (<a onclick="return mV('Num',24,17);">Num 24:17</a>; compare <a onclick="return mV('Dan',12,3);">Dan 12:3</a>, of faithful teachers; <a onclick="return mV('Rev',8,10);">Rev 8:10</a> 12:4 <a onclick="return mV('Jud',1,13);">Jud 1:13</a>).
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<br><br><b>angels</b>—not as ALFORD, from ORIGEN [<i>Homily 13</i> on Luke, and <i>Homily 20</i> on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, <a onclick="return mV('Hag',1,13);">Hag 1:13</a>, "the Lord's Messenger in the Lord's message"; <a onclick="return mV('Mal',2,7);">Mal 2:7</a> 3:1), <i>the bishop,</i> or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but <i>one</i> angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term <i>angel,</i> designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is in heaven!"
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