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