---
title: "Commentary Critical and Explanatory on the Whole Bible -  Revelation 1"
description: "CHAPTER 1   :-. TITLE: SOURCE
AND OBJECT OF THIS
REVELATION: BLESSING
ON THE READER AND
KEEPER OF IT,
AS THE TIME IS
NEAR: INSCRIPTION
TO THE SEVEN
CHURCH"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/revelation/1"
---

CHAPTER 1

. 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](../../../kjv/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* (), 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](../../../kjv/john/15/15),
"All things that I have heard of My Father, I have made known
unto you"; also, [John 16:13](../../../kjv/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](../../../kjv/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](../../../kjv/revelation/22/18);
[Revelation 22:19](../../../kjv/revelation/22/19)), 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](../../../kjv/revelation/22/3)).
**shortly**—*Greek,*
"speedily"; literally, "in," or "with
speed." Compare "the time is at hand," [Revelation 1:3](../../../kjv/revelation/1/3);
[Revelation 22:6](../../../kjv/revelation/22/6), "shortly"; [Revelation 22:6](../../../kjv/revelation/22/6), "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 22:6](../../../kjv/revelation/22/6)) at least are included, the time is declared to be *at
hand.* [Luke 18:8](../../../kjv/luke/18/8), "speedily."
The Israelite Church hastened eagerly to the predicted end, which
premature eagerness prophecy restrains (compare [Luke 18:8](../../../kjv/luke/18/8)). 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](../../../kjv/revelation/17/1)
[Revelation 19:9](../../../kjv/revelation/19/9); [Revelation 19:10](../../../kjv/revelation/19/10).
Previous to that John receives information from others. Jesus Christ
opens the Revelation, [Revelation 1:10](../../../kjv/revelation/1/10);
[Revelation 1:11](../../../kjv/revelation/1/11); [Revelation 4:1](../../../kjv/revelation/4/1);
in [Revelation 6:1](../../../kjv/revelation/6/1) one of the four living
creatures acts as his informant; in [Revelation 6:1](../../../kjv/revelation/6/1), one of the elders; in [Revelation 10:8](../../../kjv/revelation/10/8);
[Revelation 10:9](../../../kjv/revelation/10/9), the Lord and His angel
who stood on the sea and earth. Only at the end ([Revelation 10:9](../../../kjv/revelation/10/9)) does the one angel stand by Him (compare [Daniel 8:16](../../../kjv/daniel/8/16);
[Daniel 9:21](../../../kjv/daniel/9/21); [Zechariah 1:19](../../../kjv/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; , "the words of this prophecy."
**the testimony of Jesus**—"the
Spirit of prophecy" ().
**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," ); 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](../../../kjv/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](../../../kjv/genesis/2/3);
[Ezekiel 20:12](../../../kjv/ezekiel/20/12)). Circumcision, the
sign of the covenant, after *seven* days ([Ezekiel 20:12](../../../kjv/ezekiel/20/12)). Sacrifices ([Numbers 23:1](../../../kjv/numbers/23/1);
[Numbers 14:29](../../../kjv/numbers/14/29); [2 Chronicles 29:21](../../../kjv/2-chronicles/29/21)).
Compare also God's acts typical of His covenant ([Joshua 6:4](../../../kjv/joshua/6/4);
[Joshua 6:15](../../../kjv/joshua/6/15); [Joshua 6:16](../../../kjv/joshua/6/16);
[2 Kings 5:10](../../../kjv/2-kings/5/10)). The feasts ordered by
*sevens* of time ([Deuteronomy 15:1](../../../kjv/deuteronomy/15/1);
[Deuteronomy 16:9](../../../kjv/deuteronomy/16/9); [Deuteronomy 16:13](../../../kjv/deuteronomy/16/13);
[Deuteronomy 16:15](../../../kjv/deuteronomy/16/15)). It is a combination of
*three,* the divine number (thus the Trinity: the thrice Holy,
[Isaiah 6:3](../../../kjv/isaiah/6/3); the blessing, [Isaiah 6:3](../../../kjv/isaiah/6/3)), and *four* the number of the organized world in
its extension (thus the *four* elements, the *four*
seasons, the *four* winds, the *four* corners or quarters
of the earth, the *four* living creatures, emblems of redeemed
creaturely life, [Revelation 4:6](../../../kjv/revelation/4/6); [Ezekiel 1:5](../../../kjv/ezekiel/1/5);
[Ezekiel 1:6](../../../kjv/ezekiel/1/6), with *four* faces
and *four* wings each; the *four* beasts and *four*
metals, representing the four world empires, [Daniel 2:32](../../../kjv/daniel/2/32);
[Daniel 2:33](../../../kjv/daniel/2/33); [Daniel 7:3](../../../kjv/daniel/7/3);
the *four*-sided Gospel designed for all quarters of the world;
the sheet tied at *four* corners, [Daniel 7:3](../../../kjv/daniel/7/3); the *four* horns, the sum of the world's forces
against the Church, [Zechariah 1:18](../../../kjv/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](../../../kjv/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* ([2 John 1:3](../../../kjv/2-john/1/3)). Still it is THE
FATHER as distinguished
from "Jesus Christ" ([2 John 1:3](../../../kjv/2-john/1/3)) 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](../../../kjv/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](../../../kjv/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](../../../kjv/acts/13/33); [Romans 1:4](../../../kjv/romans/1/4),
treat Christ's *resurrection* as the epoch and event which
fulfilled the Scripture, [Psalms 2:7](../../../kjv/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](../../../kjv/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 ([Matthew 19:28](../../../kjv/matthew/19/28)): these He shall break in pieces ([Matthew 19:28](../../../kjv/matthew/19/28)). 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 [Matthew 19:28](../../../kjv/matthew/19/28). "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 19:28](../../../kjv/matthew/19/28)). 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](../../../kjv/exodus/19/6), "a kingdom of
priests"; [1 Peter 2:9](../../../kjv/1-peter/2/9), "a
royal priesthood." The saints shall constitute peculiarly a
*kingdom* of God, and shall themselves be *kings* ([1 Peter 2:9](../../../kjv/1-peter/2/9)). 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](../../../kjv/revelation/7/15);
[Revelation 5:10](../../../kjv/revelation/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*), [Revelation 5:10](../../../kjv/revelation/5/10). 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](../../../kjv/revelation/4/9);
[Revelation 4:11](../../../kjv/revelation/4/11); fourfold, [Revelation 5:13](../../../kjv/revelation/5/13);
[Judges 1:25](../../../kjv/judges/1/25); sevenfold, [Revelation 7:12](../../../kjv/revelation/7/12);
[1 Chronicles 29:11](../../../kjv/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 (). His ascension corresponds to the manner of His coming again
([Acts 1:11](../../../kjv/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 [Acts 1:11](../../../kjv/acts/1/11).
**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](../../../kjv/zechariah/12/3-6);
[Zechariah 12:9](../../../kjv/zechariah/12/9); [Zechariah 14:1-4](../../../kjv/zechariah/14/1-4);
[Matthew 24:30](../../../kjv/matthew/24/30)). *Greek,* "all
the *tribes* of the *land,*" or "the earth."
See the limitation to "all," [Matthew 24:30](../../../kjv/matthew/24/30). 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, [Matthew 24:30](../../../kjv/matthew/24/30). 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](../../../kjv/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](../../../kjv/2-corinthians/6/18), a quotation from
Isaiah.

**9. I John**—So "I Daniel"
([Daniel 7:28](../../../kjv/daniel/7/28); [Daniel 9:2](../../../kjv/daniel/9/2);
[Daniel 10:2](../../../kjv/daniel/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](../../../kjv/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. See [Acts 14:22](../../../kjv/acts/14/22)
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](../../../kjv/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](../../../kjv/acts/20/7);
[1 Corinthians 16:2](../../../kjv/1-corinthians/16/2); compare [1 Corinthians 16:2](../../../kjv/1-corinthians/16/2). The name corresponds to "the Lord's Supper,"
[1 Corinthians 11:20](../../../kjv/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 naturally 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](../../../kjv/exodus/25/31);
[Exodus 25:32](../../../kjv/exodus/25/32), the seven are united in
ONE candlestick or
lamp-stand, that is, six arms and a central shaft; so [Zechariah 4:2](../../../kjv/zechariah/4/2);
[Zechariah 4:11](../../../kjv/zechariah/4/11). Here the seven are
*separate* candlesticks, typifying, as that *one,* the
entire Church, but now no longer as the Jewish Church (represented by
the *one* sevenfold candlestick) restricted to one outward unity
and one place; the several churches are mutually independent as to
external ceremonies and government (provided all things are done to
edification, and schisms or needless separations are avoided), yet
one in the unity of the Spirit and the Headship of Christ. The
candlestick is not light, but the bearer of light, holding it forth
to give light around. The light is the Lord's, not the Church's; from
Him she receives it. She is to be a light-bearer to His glory. The
candlestick stood in the holy place, the type of the Church on earth,
as the holiest place was type of the Church in heaven. The holy
place's only light was derived from the candlestick, daylight being
excluded; so the Lord God is the Church's only light; hers is the
light of grace, not nature. "Golden" symbolizes at once the
greatest *preciousness* and *sacredness;* so that in the
*Zend Avesta,* "golden" is synonymous with heavenly or
divine [TRENCH].

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

**14.**—*Greek,* "But,"
or "And."
**like wool**—*Greek,*
"like *white* wool." The *color* is the point of
comparison; signifying *purity* and glory. (So in ). 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](../../../kjv/revelation/19/11); [Revelation 19:12](../../../kjv/revelation/19/12).

**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](../../../kjv/ezekiel/1/7);
[Revelation 10:1](../../../kjv/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](../../../kjv/ezekiel/43/2)); in [Ezekiel 43:2](../../../kjv/ezekiel/43/2), it is "like the voice of a *multitude.*" As
the Bridegroom's voice, so the bride's, [Revelation 14:2](../../../kjv/revelation/14/2);
[Revelation 19:6](../../../kjv/revelation/19/6); [Ezekiel 1:24](../../../kjv/ezekiel/1/24),
the cherubim, or redeemed creation. His voice, however, is here
regarded in its terribleness to His foes. Contrast [Song of Solomon 2:8](../../../kjv/song-of-solomon/2/8);
[Song of Solomon 5:2](../../../kjv/song-of-solomon/5/2), with which compare [Song of Solomon 5:2](../../../kjv/song-of-solomon/5/2).

**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](../../../kjv/revelation/1/20); [Revelation 2:1](../../../kjv/revelation/2/1);
[Revelation 3:1](../../../kjv/revelation/3/1)). He holds them as a
star-studded "crown of glory," or "royal diadem,"
in His hand: so [Isaiah 62:3](../../../kjv/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](../../../kjv/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](../../../kjv/isaiah/41/4); [Isaiah 44:6](../../../kjv/isaiah/44/6);
[Isaiah 48:12](../../../kjv/isaiah/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](../../../kjv/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, [Revelation 1:17](../../../kjv/revelation/1/17)) 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](../../../kjv/psalms/9/13);
[Psalms 9:14](../../../kjv/psalms/9/14); [Isaiah 38:10](../../../kjv/isaiah/38/10);
[Matthew 16:18](../../../kjv/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](../../../kjv/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](../../../kjv/numbers/24/17); compare [Numbers 24:17](../../../kjv/numbers/24/17), of faithful teachers; [Revelation 8:10](../../../kjv/revelation/8/10);
[Revelation 12:4](../../../kjv/revelation/12/4); [Judges 1:13](../../../kjv/judges/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, [Judges 1:13](../../../kjv/judges/1/13), "the Lord's Messenger in the Lord's message";
[Malachi 2:7](../../../kjv/malachi/2/7); [Malachi 3:1](../../../kjv/malachi/3/1)),
*the bishop,* or superintendent pastor, must be the angel. For
whereas there were many presbyters in each of the larger churches (as
for example, Ephesus, Smyrna, c.), there was but *one* angel,
whom, moreover, the Chief Shepherd and Bishop of souls holds
responsible for the spiritual state of the Church under him. The term
*angel,* designating an office, is, in accordance with the
enigmatic symbolism of this book, transferred from the heavenly to
the earthly superior ministers of Jehovah reminding them that, like
the heavenly angels above, they below should fulfil God's mission
zealously, promptly and efficiently. "Thy will be done on earth,
as it is in heaven!"

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