<hi type="bold">4. John--</hi>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.

<hi type="bold">seven churches--</hi>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, <reference osisRef="Rev.1.20">Re 1:20</reference>, 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 (<reference osisRef="Gen.2.3">Ge 2:3</reference>; <reference osisRef="Ezek.20.12">Eze 20:12</reference>). Circumcision, the sign of the covenant, after seven days (<reference osisRef="Gen.17.12">Ge 17:12</reference>). Sacrifices (<reference osisRef="Num.23.1">Nu 23:1</reference>; <reference osisRef="Num.14.29">14:29</reference>; <reference osisRef="2Chr.29.21">2Ch 29:21</reference>). Compare also God's acts typical of His covenant (<reference osisRef="Josh.6.4">Jos 6:4</reference>, <reference osisRef="Josh.15.16">15, 16</reference>; <reference osisRef="2Kgs.5.10">2Ki 5:10</reference>). The feasts ordered by sevens of time (<reference osisRef="Deut.15.1">De 15:1</reference>; <reference osisRef="Deut.16.9">16:9</reference>, <reference osisRef="Deut.13.15">13, 15</reference>). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, <reference osisRef="Isa.6.3">Is 6:3</reference>; the blessing, <reference osisRef="Num.6.24-Num.6.26">Nu 6:24-26</reference>), 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, <reference osisRef="Rev.4.6">Re 4:6</reference>; <reference osisRef="Ezek.1.5">Eze 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>, with four faces and four wings each; the four beasts and four metals, representing the four world empires, <reference osisRef="Dan.2.32">Da 2:32</reference>, 33; <reference osisRef="2Cor.7.3">7:3</reference>; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, <reference osisRef="Acts.10.11">Ac 10:11</reference>; the four horns, the sum of the world's forces against the Church, <reference osisRef="Zech.1.18">Zec 1:18</reference>). 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.

<hi type="bold">Asia--</hi>Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.

<hi type="bold">Grace ... peace--</hi>Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jo 3.

<hi type="bold">him which is ... was ... is to come--</hi>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 (<reference osisRef="Rev.1.7">Re 1:7</reference>). Still it is THE Father as distinguished from "Jesus Christ" (<reference osisRef="Rev.1.5">Re 1:5</reference>) 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.

<hi type="bold">the seven Spirits which are before his throne--</hi>The oldest manuscripts omit "are."

<hi type="bold">before--</hi>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 (<reference osisRef="Rev.5.6">Re 5:6</reference>). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.

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, Re 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 (Ge 2:3; Eze 20:12). Circumcision, the sign of the covenant, after seven days (Ge 17:12). Sacrifices (Nu 23:1; 14:29; 2Ch 29:21). Compare also God's acts typical of His covenant (Jos 6:4, 15, 16; 2Ki 5:10). The feasts ordered by sevens of time (De 15:1; 16:9, 13, 15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Is 6:3; the blessing, Nu 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Re 4:6; Eze 1:5, 6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Da 2:32, 33; 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Ac 10:11; the four horns, the sum of the world's forces against the Church, Zec 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture. 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 2Jo 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 (Re 1:7). Still it is THE Father as distinguished from "Jesus Christ" (Re 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 (Re 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.


<hi type="bold">5. the faithful witness--</hi>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."

<hi type="bold">the first-begotten of the dead--</hi>(<reference osisRef="Col.1.18">Col 1:18</reference>). 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 <reference osisRef="Acts.13.33">Ac 13:33</reference>; <reference osisRef="Rom.1.4">Ro 1:4</reference>, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, <reference osisRef="Ps.2.7">Psa 2:7</reference>, "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 (<reference osisRef="Matt.19.28">Mt 19:28</reference>).

<hi type="bold">the prince--</hi>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 (<reference osisRef="Ps.2.2">Psa 2:2</reference>): these He shall break in pieces (<reference osisRef="Ps.2.9">Psa 2:9</reference>). 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.

<hi type="bold">Unto him that loved us--</hi>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.

<hi type="bold">washed us--</hi>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 <reference osisRef="Rev.7.4">Re 7:4</reference>. "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 (<reference osisRef="Matt.20.28">Mt 20:28</reference>). 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.

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-- (Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [Alford]; but as Ac 13:33; Ro 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Psa 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mt 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 (Psa 2:2): these He shall break in pieces (Psa 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes. 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 Re 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 (Mt 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.


<hi type="bold">6. And hath--</hi>rather as Greek, "And (He) hath."

<hi type="bold">made us kings--</hi>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 <reference osisRef="Exod.19.6">Ex 19:6</reference>, "a kingdom of priests"; <reference osisRef="1Pet.2.9">1Pe 2:9</reference>, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (<reference osisRef="Rev.5.10">Re 5:10</reference>). 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 (<reference osisRef="Rev.7.15">Re 7:15</reference>; <reference osisRef="Rev.5.10">5:10</reference>). 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].

<hi type="bold">priests--</hi>who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), <reference osisRef="2Sam.8.18">2Sa 8:18</reference>. 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.

<hi type="bold">God and his Father--</hi>There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."

<hi type="bold">glory and dominion--</hi>Greek, "the glory and the might." The fuller threefold doxology occurs, <reference osisRef="Rev.4.9">Re 4:9</reference>, <reference osisRef="Rev.4.11">11</reference>; fourfold, <reference osisRef="Rev.5.13">Re 5:13</reference>; Jude 25; sevenfold, <reference osisRef="Rev.7.12">Re 7:12</reference>; <reference osisRef="1Chr.29.11">1Ch 29:11</reference>. 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.

<hi type="bold">for ever and ever--</hi>Greek, "unto the ages."

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 Ex 19:6, "a kingdom of priests"; 1Pe 2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (Re 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 (Re 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), 2Sa 8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord. 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, Re 4:9, 11; fourfold, Re 5:13; Jude 25; sevenfold, Re 7:12; 1Ch 29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do. for ever and ever-- Greek, "unto the ages."


<hi type="bold">7. with clouds--</hi>Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (<reference osisRef="Acts.1.9">Ac 1:9</reference>). His ascension corresponds to the manner of His coming again (<reference osisRef="Acts.1.11">Ac 1:11</reference>). Clouds are the symbols of wrath to sinners.

<hi type="bold">every eye--</hi>His coming shall therefore be a personal, visible appearing.

<hi type="bold">shall see--</hi>It is because they do not now see Him, they will not believe. Contrast <reference osisRef="John.20.29">Joh 20:29</reference>.

<hi type="bold">they also--</hi>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.

<hi type="bold">all kindreds ... shall wail--</hi>all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (<reference osisRef="Zech.12.3-Zech.6.9">Zec 12:3-6, 9</reference>; <reference osisRef="Zech.14.1-Zech.14.4">14:1-4</reference>; <reference osisRef="Matt.24.30">Mt 24:30</reference>). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," <reference osisRef="Rev.13.8">Re 13:8</reference>. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.

<hi type="bold">because of--</hi>Greek, "at," or "in regard to Him."

<hi type="bold">Even so, Amen--</hi>Gods seal of His own word; to which corresponds the believer's prayer, <reference osisRef="Rev.22.20">Re 22:20</reference>. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.

7. with clouds-- Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (Ac 1:9). His ascension corresponds to the manner of His coming again (Ac 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 Joh 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 (Zec 12:3-6, 9; 14:1-4; Mt 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Re 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, Re 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.

<hi type="bold">the beginning and the ending--</hi>omitted in the oldest manuscripts, though found in Vulgate and Coptic. Transcribers probably inserted the clause from <reference osisRef="Rev.21.6">Re 21:6</reference>. 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.

<hi type="bold">the Lord--</hi>The oldest manuscripts read "the Lord God."

<hi type="bold">Almighty--</hi>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 <reference osisRef="2Cor.6.18">2Co 6:18</reference>, a quotation from Isaiah.

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 Re 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 2Co 6:18, a quotation from Isaiah.


<hi type="bold">9. I John--</hi>So "I Daniel" (<reference osisRef="Dan.7.28">Da 7:28</reference>; <reference osisRef="Dan.9.2">9:2</reference>; <reference osisRef="Dan.10.2">10:2</reference>). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.

<hi type="bold">also--</hi>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.

<hi type="bold">companion--</hi>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.

<hi type="bold">patience--</hi>Translate, "endurance." "Persevering, enduring continuance" (<reference osisRef="Acts.14.22">Ac 14:22</reference>); "the queen of the graces (virtues)" [Chrysostom].

<hi type="bold">of, &c.--</hi>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.

<hi type="bold">was--</hi>Greek, "came to be."

<hi type="bold">in ... Patmos--</hi>now Patmo or Palmosa. See Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (<reference osisRef="Matt.20.22">Mt 20:22</reference>).

<hi type="bold">for--</hi>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].

9. I John-- So "I Daniel" (Da 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" (Ac 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 Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mt 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].


<hi type="bold">10. I was--</hi>Greek, "I came to be"; "I became."

<hi type="bold">in the Spirit--</hi>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.

<hi type="bold">on the Lord's day--</hi>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 <reference osisRef="Acts.20.7">Ac 20:7</reference>; <reference osisRef="1Cor.16.2">1Co 16:2</reference>; compare <reference osisRef="John.20.19-John.20.26">Joh 20:19-26</reference>. The name corresponds to "the Lord's Supper," <reference osisRef="1Cor.11.20">1Co 11:20</reference>. 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].

<hi type="bold">great voice--</hi>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.

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 Ac 20:7; 1Co 16:2; compare Joh 20:19-26. The name corresponds to "the Lord's Supper," 1Co 11:20. Ignatius seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and Irenæus [Quæst ad Orthod., 115] (in Justin Martyr). Justin Martyr [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day Pliny doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. Tertullian [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." Melito, bishop of Sardis (second century), wrote a book on the Lord's day [Eusebius 4.26]. Also, Dionysius of Corinth, in Eusebius [Ecclesiastical History, 4.23,8]. Clement of Alexandria [Miscellanies, 5. and 7.12]; Origen [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in Jerome [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [Wordsworth]. 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.


<hi type="bold">11. I am Alpha and Omega, the first and the last; and--</hi>The oldest manuscripts, omit all this clause.

<hi type="bold">write in a book--</hi>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].

<hi type="bold">seven churches--</hi>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.

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.


<hi type="bold">12. see the voice--</hi>that is, ascertain whence the voice came; to see who was it from whom the voice proceeded.

<hi type="bold">that--</hi>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.

<hi type="bold">spake--</hi>The oldest manuscripts, versions, and Fathers read, "was speaking."

<hi type="bold">being--</hi>"having turned."

<hi type="bold">seven ... candlesticks--</hi>"lamp-stands" [Kelly]. The stand holding the lamp. In <reference osisRef="Exod.25.31">Ex 25:31</reference>, <reference osisRef="Exod.25.32">32</reference>, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so <reference osisRef="Zech.4.2">Zec 4:2</reference>, <reference osisRef="Zech.4.11">11</reference>. 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].

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 Ex 25:31, 32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Zec 4:2, 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.

<hi type="bold">in the midst--</hi>implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In <reference osisRef="Rev.4.1-Rev.4.3">Re 4:1-3</reference>, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.

<hi type="bold">seven--</hi>omitted in two of the oldest manuscripts, but supported by one.

<hi type="bold">Son of man--</hi>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.

<hi type="bold">down to the foot--</hi>a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare <reference osisRef="Exod.28.2">Ex 28:2</reference>, <reference osisRef="Exod.4.31">4, 31</reference>; 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 (<reference osisRef="Lev.16.4">Le 16:4</reference>, <reference osisRef="Lev.23.24">23, 24</reference>, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (<reference osisRef="Isa.4.2">Is 4:2</reference>, Margin). The angels are attired somewhat like their Lord (<reference osisRef="Rev.15.6">Re 15:6</reference>). 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.

<hi type="bold">14.--</hi>Greek, "But," or "And."

<hi type="bold">like wool--</hi>Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in <reference osisRef="Isa.1.18">Is 1:18</reference>). Not age, for hoary hairs are the sign of decay.

<hi type="bold">eyes ... as ... flame--</hi>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 <reference osisRef="Rev.19.11">Re 19:11</reference>, <reference osisRef="Rev.19.12">12</reference>.

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 Re 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 Ex 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 (Le 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" (Is 4:2, Margin). The angels are attired somewhat like their Lord (Re 15:6). The ordinary girding for one actively engaged, was at the loins; but Josephus [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type. 14.-- Greek, "But," or "And." like wool-- Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in Is 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 Re 19:11, 12.


<hi type="bold">15. fine brass--</hi>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," <reference osisRef="Ezek.1.7">Eze 1:7</reference>; <reference osisRef="Rev.10.1">Re 10:1</reference>, "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.

<hi type="bold">voice as ... many waters--</hi>(<reference osisRef="Ezek.43.2">Eze 43:2</reference>); in <reference osisRef="Dan.10.6">Da 10:6</reference>, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, <reference osisRef="Rev.14.2">Re 14:2</reference>; <reference osisRef="Rev.19.6">19:6</reference>; <reference osisRef="Ezek.1.24">Eze 1:24</reference>, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast <reference osisRef="Song.2.8">So 2:8</reference>; <reference osisRef="2Cor.5.2">5:2</reference>, with which compare <reference osisRef="Rev.3.20">Re 3:20</reference>.

15. fine brass-- Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by Bochart from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," Eze 1:7; Re 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-- (Eze 43:2); in Da 10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, Re 14:2; 19:6; Eze 1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast So 2:8; 5:2, with which compare Re 3:20.


<hi type="bold">16. he had--</hi>Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [Alford].

<hi type="bold">in ... right hand seven stars--</hi>(<reference osisRef="Rev.1.20">Re 1:20</reference>; <reference osisRef="Rev.2.1">Re 2:1</reference>; <reference osisRef="2Cor.3.1">3:1</reference>). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so <reference osisRef="Isa.62.3">Is 62:3</reference>. He is their Possessor and Upholder.

<hi type="bold">out of ... mouth went--</hi>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."

<hi type="bold">sword--</hi>Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, <reference osisRef="Luke.2.35">Lu 2:35</reference>.

<hi type="bold">sun ... in his strength--</hi>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.

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-- (Re 1:20; Re 2:1; 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so Is 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, Lu 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.

<hi type="bold">laid his right hand upon me--</hi>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.

<hi type="bold">unto me--</hi>omitted in the oldest manuscripts.

<hi type="bold">the first ... the last--</hi>(<reference osisRef="Isa.41.4">Is 41:4</reference>; <reference osisRef="Isa.44.6">44:6</reference>; <reference osisRef="Isa.48.12">48:12</reference>). 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].

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-- (Is 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, <reference osisRef="Rev.1.17">Re 1:17</reference>.

<hi type="bold">and was--</hi>Greek, "and (yet) I became."

<hi type="bold">alive for evermore--</hi>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.

<hi type="bold">have ... keys of hell--</hi>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, <reference osisRef="Rom.5.12">Ro 5:12</reference>) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (<reference osisRef="Ps.9.13">Psa 9:13</reference>, <reference osisRef="Ps.9.14">14</reference>; <reference osisRef="Isa.38.10">Is 38:10</reference>; <reference osisRef="Matt.16.18">Mt 16:18</reference>).

18. Translate as Greek, "And THE Living One": connected with last sentence, Re 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, Ro 5:12) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (Psa 9:13, 14; Is 38:10; Mt 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).

<hi type="bold">things which are--</hi>"the things which thou hast seen" are those narrated in this chapter (compare <reference osisRef="Rev.1.11">Re 1:11</reference>). "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."

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 Re 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."


<hi type="bold">20. in--</hi>Greek, "upon My right hand."

<hi type="bold">the mystery ... candlesticks--</hi>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 (<reference osisRef="Num.24.17">Nu 24:17</reference>; compare <reference osisRef="Dan.12.3">Da 12:3</reference>, of faithful teachers; <reference osisRef="Rev.8.10">Re 8:10</reference>; <reference osisRef="Rev.12.4">12:4</reference>; Jude 13).

<hi type="bold">angels--</hi>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, <reference osisRef="Hag.1.13">Hag 1:13</reference>, "the Lord's Messenger in the Lord's message"; Mal 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 and efficiently. "Thy will be done on earth, as it is in heaven!" <chapter eID="Rev.1"/>

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 (Nu 24:17; compare Da 12:3, of faithful teachers; Re 8:10; 12:4; Jude 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, Hag 1:13, "the Lord's Messenger in the Lord's message"; Mal 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 and efficiently. "Thy will be done on earth, as it is in heaven!"


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Rev.2.1-Rev.2.29">Re 2:1-29</reference>. Epistles to Ephesus, Smyrna, Pergamos, Thyatira.</title>
 Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, <reference osisRef="Rev.1.12-Rev.1.16">Re 1:12-16</reference>. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. <hi type="bold">1. Ephesus--</hi>famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.

<hi type="bold">holdeth--</hi>Greek, "holdeth fast," as in <reference osisRef="Rev.2.25">Re 2:25</reference>; <reference osisRef="Rev.3.11">Re 3:11</reference>; compare <reference osisRef="John.10.28">Joh 10:28</reference>, <reference osisRef="John.10.29">29</reference>. The title of Christ here as "holding fast the seven stars (from <reference osisRef="Rev.1.16">Re 1:16</reference>: only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.

<hi type="bold">2. I know thy works--</hi>expressing His omniscience. Not merely "thy professions, desires, good resolutions" (<reference osisRef="Rev.14.13">Re 14:13</reference>, end).

<hi type="bold">thy labour--</hi>Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."

<hi type="bold">patience--</hi>persevering endurance.

<hi type="bold">bear--</hi>evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, <reference osisRef="Gal.6.2">Ga 6:2</reference>) one another's burdens" in the case of weak brethren; but not to bear false brethren.

<hi type="bold">tried--</hi>by experiment; not the Greek for "test," as <reference osisRef="1John.4.1">1Jo 4:1</reference>. The apostolical churches had the miraculous gift of discerning spirits. Compare <reference osisRef="Acts.20.28-Acts.20.30">Ac 20:28-30</reference>, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. Tertullian [On Baptism, 17], and Jerome [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.

<hi type="bold">say they are apostles--</hi>probably Judaizers. Ignatius [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

CHAPTER 2 Re 2:1-29. Epistles to Ephesus, Smyrna, Pergamos, Thyatira. Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision, Re 1:12-16. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. 1. Ephesus-- famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province. holdeth-- Greek, "holdeth fast," as in Re 2:25; Re 3:11; compare Joh 10:28, 29. The title of Christ here as "holding fast the seven stars (from Re 1:16: only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary. 2. I know thy works-- expressing His omniscience. Not merely "thy professions, desires, good resolutions" (Re 14:13, end). thy labour-- Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness." patience-- persevering endurance. bear-- evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Ga 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren. tried-- by experiment; not the Greek for "test," as 1Jo 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Ac 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. Tertullian [On Baptism, 17], and Jerome [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. say they are apostles-- probably Judaizers. Ignatius [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."


<hi type="bold">3. borne ... patience--</hi>The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance ... borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (<reference osisRef="Rev.2.2">Re 2:2</reference>). A beautiful antithesis.

<hi type="bold">and ... hast laboured, and hast not fainted--</hi>The two oldest manuscripts and oldest versions read, "and ... hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor ... and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."

3. borne... patience-- The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance... borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Re 2:2). A beautiful antithesis. and... hast laboured, and hast not fainted-- The two oldest manuscripts and oldest versions read, "and... hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor... and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."


<hi type="bold">4. somewhat ... because--</hi>Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!

<hi type="bold">left thy first love--</hi>to Christ. Compare <reference osisRef="1Tim.5.12">1Ti 5:12</reference>, "cast off their first faith." See the Ephesians' first love, <reference osisRef="Eph.1.15">Ep 1:15</reference>. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, <reference osisRef="1Cor.13.2">1Co 13:2</reference>.

4. somewhat... because-- Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! left thy first love-- to Christ. Compare 1Ti 5:12, "cast off their first faith." See the Ephesians' first love, Ep 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1Co 13:2.


<hi type="bold">5. whence--</hi>from what a height.

<hi type="bold">do the first works--</hi>the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."

<hi type="bold">I will come--</hi>Greek, "I am coming" in special judgment on thee.

<hi type="bold">quickly--</hi>omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.

<hi type="bold">remove thy candlestick out of his place--</hi>I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [Trench].

5. whence-- from what a height. do the first works-- the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." I will come-- Greek, "I am coming" in special judgment on thee. quickly-- omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript. remove thy candlestick out of his place-- I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [Trench].


<hi type="bold">6. But--</hi>How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.

<hi type="bold">hatest the deeds--</hi>We should hate men's evil deeds, not hate the men themselves.

<hi type="bold">Nicolaitanes--</hi>Irenæus [Against Heresies, 1.26.3] and Tertullian [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, <reference osisRef="Acts.6.3">Ac 6:3</reference>, <reference osisRef="Acts.6.5">5</reference>). They (Clement of Alexandria [Miscellanies, 2.20 3.4] and Epiphanius [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. Michaelis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare <reference osisRef="Rev.2.14">Re 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (<reference osisRef="2Pet.2.15">2Pe 2:15</reference>, 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.

6. But-- How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. hatest the deeds-- We should hate men's evil deeds, not hate the men themselves. Nicolaitanes-- Irenæus [Against Heresies, 1.26.3] and Tertullian [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Ac 6:3, 5). They (Clement of Alexandria [Miscellanies, 2.20 3.4] and Epiphanius [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. Michaelis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Re 2:14, 15, which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness (2Pe 2:15, 16, 19; Jude 4, 11 who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.


<hi type="bold">7. He that hath an ear--</hi>This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [Clement of Alexandria].

<hi type="bold">the Spirit saith--</hi>What Christ saith, the Spirit saith; so one are the Second and Third Persons.

<hi type="bold">unto the churches--</hi>not merely to the particular, but to the universal Church.

<hi type="bold">overcometh--</hi>In John's Gospel (<reference osisRef="John.16.33">Joh 16:33</reference>) and First Epistle (<reference osisRef="1John.2.13">1Jo 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>; <reference osisRef="2Cor.5.4">5:4</reference>, <reference osisRef="2Cor.5.5">5</reference>) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (<reference osisRef="1Cor.9.24">1Co 9:24</reference>, <reference osisRef="1Cor.9.25">25</reference>; <reference osisRef="2Tim.2.5">2Ti 2:5</reference>; but not the same as John's phrase, except <reference osisRef="Rom.12.21">Ro 12:21</reference>).

<hi type="bold">will I give--</hi>as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in <reference osisRef="Prov.3.18">Pr 3:18</reference>; <reference osisRef="Prov.11.30">11:30</reference>; <reference osisRef="Prov.13.12">13:12</reference>; <reference osisRef="Prov.15.4">15:4</reference>, and prophetically, <reference osisRef="Rev.22.2">Re 22:2</reference>, <reference osisRef="Rev.22.14">14</reference>; <reference osisRef="Ezek.47.12">Eze 47:12</reference>; compare <reference osisRef="John.6.51">Joh 6:51</reference>. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with <reference osisRef="Rev.22.1">Re 22:1</reference>; deliverance from the second death (<reference osisRef="Rev.2.11">Re 2:11</reference>), with <reference osisRef="Rev.20.14">Re 20:14</reference>; <reference osisRef="Rev.21.8">21:8</reference>; the new name (<reference osisRef="Rev.2.17">Re 2:17</reference>), with <reference osisRef="Rev.14.1">Re 14:1</reference>; power over the nations, with <reference osisRef="Rev.20.4">Re 20:4</reference>; the morning star (<reference osisRef="Rev.2.28">Re 2:28</reference>), with <reference osisRef="Rev.22.16">Re 22:16</reference>; the white raiment (<reference osisRef="Rev.3.5">Re 3:5</reference>), with <reference osisRef="Rev.4.4">Re 4:4</reference>; <reference osisRef="Rev.16.15">16:15</reference>; the name in the book of life (<reference osisRef="Rev.3.5">Re 3:5</reference>), with <reference osisRef="Rev.13.8">Re 13:8</reference>; <reference osisRef="Rev.20.15">20:15</reference>; the new Jerusalem and its citizenship (<reference osisRef="Rev.3.12">Re 3:12</reference>), with <reference osisRef="Rev.21.10">Re 21:10</reference>.

<hi type="bold">give ... tree of life--</hi>The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (<reference osisRef="Rev.2.6">Re 2:6</reference>) and idol-meats (<reference osisRef="Rev.2.14">Re 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (<reference osisRef="Rev.2.17">Re 2:17</reference>).

<hi type="bold">in the midst of the paradise--</hi>The oldest manuscripts omit "the midst of." In <reference osisRef="Gen.2.9">Ge 2:9</reference> these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in <reference osisRef="Rev.22.2">Re 22:2</reference> the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.

<hi type="bold">of God--</hi>(<reference osisRef="Ezek.28.13">Eze 28:13</reference>). One oldest manuscript, with Vulgate, Syriac, and Coptic, and Cyprian, read, "MY God," as in <reference osisRef="Rev.3.12">Re 3:12</reference>. So Christ calls God, "My God and your God" (<reference osisRef="John.20.17">Joh 20:17</reference>; compare <reference osisRef="Eph.1.17">Ep 1:17</reference>). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (<reference osisRef="Rev.21.3">Re 21:3</reference>).

7. He that hath an ear-- This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [Clement of Alexandria]. the Spirit saith-- What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches-- not merely to the particular, but to the universal Church. overcometh-- In John's Gospel (Joh 16:33) and First Epistle (1Jo 2:13, 14; 5:4, 5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24, 25; 2Ti 2:5; but not the same as John's phrase, except Ro 12:21). will I give-- as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pr 3:18; 11:30; 13:12; 15:4, and prophetically, Re 22:2, 14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Re 22:1; deliverance from the second death (Re 2:11), with Re 20:14; 21:8; the new name (Re 2:17), with Re 14:1; power over the nations, with Re 20:4; the morning star (Re 2:28), with Re 22:16; the white raiment (Re 3:5), with Re 4:4; 16:15; the name in the book of life (Re 3:5), with Re 13:8; 20:15; the new Jerusalem and its citizenship (Re 3:12), with Re 21:10. give... tree of life-- The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Re 2:6) and idol-meats (Re 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Re 2:17). in the midst of the paradise-- The oldest manuscripts omit "the midst of." In Ge 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Re 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God. of God-- (Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and Cyprian, read, "MY God," as in Re 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Ep 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Re 21:3).


<hi type="bold">8. Smyrna--</hi>in Ionia, a little to the north of Ephesus. Polycarp, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. Ignatius [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to Polycarp, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian [The Prescription against Heretics, 32], and Irenæus, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John.

<hi type="bold">the first ... the last ... was dead ... is alive--</hi>The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from <reference osisRef="Rev.1.17">Re 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>. As death was to Him but the gate to life eternal, so it is to be to them (<reference osisRef="Rev.2.10">Re 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>).

8. Smyrna-- in Ionia, a little to the north of Ephesus. Polycarp, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. Ignatius [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to Polycarp, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian [The Prescription against Heretics, 32], and Irenæus, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John. the first... the last... was dead... is alive-- The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Re 1:17, 18. As death was to Him but the gate to life eternal, so it is to be to them (Re 2:10, 11).


<hi type="bold">9. thy works, and--</hi>omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.

<hi type="bold">tribulation--</hi>owing to persecution.

<hi type="bold">poverty--</hi>owing to "the spoiling of their goods."

<hi type="bold">but thou art rich--</hi>in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [Trench].

<hi type="bold">blasphemy of them--</hi>blasphemous calumny of thee on the part of (or arising from) them.

<hi type="bold">say they are Jews, and are not--</hi>Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.

<hi type="bold">synagogue of Satan--</hi>Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare <reference osisRef="Num.16.3">Nu 16:3</reference>; <reference osisRef="Num.20.4">20:4</reference>, "congregation of the Lord." Even in <reference osisRef="Jas.2.2">Jas 2:2</reference> it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (<reference osisRef="Rev.2.13">Re 2:13</reference>) represents the heathens' opposition to Christianity; "the depths of Satan" (<reference osisRef="Rev.2.24">Re 2:24</reference>), the opposition of heretics.

9. thy works, and-- omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation-- owing to persecution. poverty-- owing to "the spoiling of their goods." but thou art rich-- in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [Trench]. blasphemy of them-- blasphemous calumny of thee on the part of (or arising from) them. say they are Jews, and are not-- Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan-- Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Nu 16:3; 20:4, "congregation of the Lord." Even in Jas 2:2 it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (Re 2:13) represents the heathens' opposition to Christianity; "the depths of Satan" (Re 2:24), the opposition of heretics.