Revelation 1:9
Verse
Context
John’s Vision on Patmos
8“I am the Alpha and the Omega, ” says the Lord God, who is and was and is to come—the Almighty.9I, John, your brother and partner in the tribulation and kingdom and perseverance that are in Jesus, was on the island of Patmos because of the word of God and my testimony about Jesus.10On the Lord’s day I was in the Spirit, and I heard behind me a loud voice like a trumpet,
Sermons
Leonard RavenhillLeonard Ravenhill
David Wilkerson
T. Austin-Sparks
K.P. Yohannan
Steve Gallagher
Vance HavnerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Your brother - A Christian, begotten of God, and incorporated in the heavenly family. Companion in tribulation - Suffering under the persecution in which you also suffer. In the kingdom - For we are a kingdom of priests unto God. And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master. The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference. For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.
Jamieson-Fausset-Brown Bible Commentary
I John--So "I Daniel" (Dan 7:28; Dan 9:2; Dan 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" (Act 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 (Mat 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].
John Gill Bible Commentary
I, John, who also am your brother,.... Here begins the narrative of the visions and prophecies of this book, the former verses containing a general preface to the whole; and this, and the two following verses, are the introduction to the first vision, which John saw; who describes himself by his name, "I John", the evangelist and apostle, a servant of Christ, and a beloved disciple of his; one that was well known to the seven churches to whom he writes, and who had no reason to doubt of his fidelity in the account he gives them; and also by his relation to them as a "brother", not in a natural, but in a spiritual sense, they and he belonging to that family that is named of Christ, to the household of God, and of faith, and having one and the same Father, even God: thus, though he was an elder, an evangelist, yea, an apostle by office, yet he puts himself on a level with the several members of these churches, as he was a believer in Christ: and companion in tribulation, and in the kingdom and patience of Jesus Christ; many are the afflictions and tribulations of the saints; these lie in the way to the kingdom; and they are companions and partners with one another in them, both by enduring the same, and by their sympathy and compassion with each other; and as they go sharers in the troubles of this life, so they do, and shall in the kingdom; in the kingdom of grace now, being all of them made kings and priests unto God, and in the kingdom of Christ on earth, where they will all reign with him a thousand years, and in the kingdom of glory, where they shall reign together to all eternity; and in the mean while, they join in the exercise of the grace of patience, of which Christ is the author, exemplar, and object; they are directed by the Spirit of God into a patient waiting for Christ, or a patient expectation of his coming, kingdom, and glory: the Alexandrian copy reads, "patience in Christ"; and the Complutensian edition, "patience in Christ Jesus": this same person John, who gives this account of himself, was in the isle that is called Patmos; but now "Palmosa"; it is one of the islands of the Cyclades, in the Archipelago, or Icarian sea, and sometimes called the Aegean sea, and had its name from the turpentine trees in it; it is, as Pliny (u) says, about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings; he did not come here of his own accord; Ignatius says (w), John "was banished to Patmos": by Domitian emperor of Rome, as Irenaeus says (x), at the latter end of his reign, about the year 95 or 96; and, as Tertullian (y) after he had been cast into a vessel of flaming oil, where he got no hurt: and this banishment was not for any immorality, and capital sin he had committed, but for the word of God; for believing in Christ, the essential Word of God, and for professing and bearing record of him, both in preaching and writing: and for the testimony of Jesus; for the Gospel of Christ, see Rev 1:2; for embracing it, adhering to it, and publishing it: it is generally thought that John wrote his Revelation in this isle, though some think it is not to be concluded from these words, but the contrary that he had been here, but now was not, but at Ephesus, where he wrote what he had a vision of there, (u) Nat. Hist. l. 4. c. 12. (w) Epist. ad Tarsenses, p. 76. (x) Irenaeus adv. Haeres. l. 5. c. 30. (y) De Praescript. Haeret. c. 36.
Matthew Henry Bible Commentary
We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature. II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet. III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him. 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe, (1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold. (2.) The impression this appearance of Christ made upon the apostle John (Rev 1:17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live! (3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, Rev 1:17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.
Tyndale Open Study Notes
1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preaching . . . and for my testimony: In typical Semitic parallelism, the second statement means essentially the same as the first. By John’s time, Jews were persuading Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.
Revelation 1:9
John’s Vision on Patmos
8“I am the Alpha and the Omega, ” says the Lord God, who is and was and is to come—the Almighty.9I, John, your brother and partner in the tribulation and kingdom and perseverance that are in Jesus, was on the island of Patmos because of the word of God and my testimony about Jesus.10On the Lord’s day I was in the Spirit, and I heard behind me a loud voice like a trumpet,
- Scripture
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Matthew 20:20-28.the Request of the Mother and Sons of Zebedee.
By Favell Lee Mortimer0MAT 20:23JHN 5:19ACT 12:2ACT 14:221CO 10:5REV 1:9Favell Lee Mortimer delves into the story of the sons of Zebedee and their request to sit at the right and left hand of Jesus in His glory, highlighting the natural desire for greatness that often leads to discontentment and anxiety among people. Mortimer emphasizes the importance of humility, drawing examples from Nebuchadnezzar's misery due to pride and the apostles' dispute over greatness. Jesus, the ultimate example of humility, teaches that true honor comes from serving others and following God's will, even if it means enduring suffering and trials.
(The Lord and His Church) 2. Encouragement in Tribulation
By Zac Poonen0JER 12:5MAT 23:8MRK 10:30JHN 16:33ACT 14:222CO 1:4COL 3:2REV 1:9REV 2:10Zac Poonen preaches on the life of John, emphasizing his humility as he referred to himself simply as 'your brother'. John, despite his age and experience, did not exalt himself with titles but recognized all believers as brothers under the leadership of Christ. John's mention of being a 'fellow-partaker in the tribulation which is in Jesus' highlights the reality that every disciple should expect trials and tribulations while following Christ, as exemplified by John's own experience on the island of Patmos. Poonen challenges believers to embrace tribulations as a means of spiritual growth and preparation for the future, emphasizing the importance of perseverance and enduring in faith amidst trials. He also stresses the significance of being 'in the Spirit' like John, tuning our minds to hear God's voice amidst the distractions and voices of the world.
Rejoice in the Flood
By Charles E. Cowman0GEN 32:24EXO 30:7PSA 66:6HOS 2:15REV 1:9Charles E. Cowman preaches about finding joy and triumph in the midst of distress and sadness, emphasizing how God's presence and promises shine brightest in times of trouble. He compares these dark experiences to the night when the believer's lamps of faith are kindled and when God's grace and love are most felt. Through the imagery of crossing the Red Sea and Jordan, he encourages pilgrims to look back on their trials with gratitude, knowing that it was in those difficult moments that they rejoiced in God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Your brother - A Christian, begotten of God, and incorporated in the heavenly family. Companion in tribulation - Suffering under the persecution in which you also suffer. In the kingdom - For we are a kingdom of priests unto God. And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master. The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference. For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.
Jamieson-Fausset-Brown Bible Commentary
I John--So "I Daniel" (Dan 7:28; Dan 9:2; Dan 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" (Act 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 (Mat 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].
John Gill Bible Commentary
I, John, who also am your brother,.... Here begins the narrative of the visions and prophecies of this book, the former verses containing a general preface to the whole; and this, and the two following verses, are the introduction to the first vision, which John saw; who describes himself by his name, "I John", the evangelist and apostle, a servant of Christ, and a beloved disciple of his; one that was well known to the seven churches to whom he writes, and who had no reason to doubt of his fidelity in the account he gives them; and also by his relation to them as a "brother", not in a natural, but in a spiritual sense, they and he belonging to that family that is named of Christ, to the household of God, and of faith, and having one and the same Father, even God: thus, though he was an elder, an evangelist, yea, an apostle by office, yet he puts himself on a level with the several members of these churches, as he was a believer in Christ: and companion in tribulation, and in the kingdom and patience of Jesus Christ; many are the afflictions and tribulations of the saints; these lie in the way to the kingdom; and they are companions and partners with one another in them, both by enduring the same, and by their sympathy and compassion with each other; and as they go sharers in the troubles of this life, so they do, and shall in the kingdom; in the kingdom of grace now, being all of them made kings and priests unto God, and in the kingdom of Christ on earth, where they will all reign with him a thousand years, and in the kingdom of glory, where they shall reign together to all eternity; and in the mean while, they join in the exercise of the grace of patience, of which Christ is the author, exemplar, and object; they are directed by the Spirit of God into a patient waiting for Christ, or a patient expectation of his coming, kingdom, and glory: the Alexandrian copy reads, "patience in Christ"; and the Complutensian edition, "patience in Christ Jesus": this same person John, who gives this account of himself, was in the isle that is called Patmos; but now "Palmosa"; it is one of the islands of the Cyclades, in the Archipelago, or Icarian sea, and sometimes called the Aegean sea, and had its name from the turpentine trees in it; it is, as Pliny (u) says, about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings; he did not come here of his own accord; Ignatius says (w), John "was banished to Patmos": by Domitian emperor of Rome, as Irenaeus says (x), at the latter end of his reign, about the year 95 or 96; and, as Tertullian (y) after he had been cast into a vessel of flaming oil, where he got no hurt: and this banishment was not for any immorality, and capital sin he had committed, but for the word of God; for believing in Christ, the essential Word of God, and for professing and bearing record of him, both in preaching and writing: and for the testimony of Jesus; for the Gospel of Christ, see Rev 1:2; for embracing it, adhering to it, and publishing it: it is generally thought that John wrote his Revelation in this isle, though some think it is not to be concluded from these words, but the contrary that he had been here, but now was not, but at Ephesus, where he wrote what he had a vision of there, (u) Nat. Hist. l. 4. c. 12. (w) Epist. ad Tarsenses, p. 76. (x) Irenaeus adv. Haeres. l. 5. c. 30. (y) De Praescript. Haeret. c. 36.
Matthew Henry Bible Commentary
We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature. II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet. III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him. 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe, (1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold. (2.) The impression this appearance of Christ made upon the apostle John (Rev 1:17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live! (3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, Rev 1:17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.
Tyndale Open Study Notes
1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preaching . . . and for my testimony: In typical Semitic parallelism, the second statement means essentially the same as the first. By John’s time, Jews were persuading Roman authorities that Christianity was different from Judaism and therefore not an authorized religion.