Revelation 1

ἈποκάλυψιςἸωάννου

This title is according to the evidence (C. 2, al. b. Wetst.; also à [T., Tr., W. and H.]), and, since it is derived simply from Revelation 1:1; Revelation 1:4; Revelation 1:9, the oldest. Further statements concerning the author run: ἀποκ. Ἰωάννουτοῦθεολόγου (Elz.), καὶεὐαγγελιστοῦ

ἣνἐνΠάτμῳτῳνήσῳἐθεάσατο

ἡἀποκ. τοῦἁγίουἸωάννουτ. θεολ.

ἀποκ. τοῦἁγίουἐνδοξοτάτουἀποστόλουκαὶεὐαγγελιστοῦπαρθένουἠγαπημένουἐπιστηθίουἸωαννουθεολόγου (cf. Wetst., Griesb., Matthäi).

CHAPTER 1

[Revelation 1:1, à*, W. and H., ἰωάνει.]

Revelation 1:2. The τε after ὅσα (Elz., Ewald) is properly deleted already by Griesbach, after A, B, C, min. The particle does not generally occur in the Apoc., for Revelation 21:12 undoubtedly is found improperly in the Rec.; and even though Revelation 19:18 after ἐλευθ. has good evidence (à), yet it is absent in A, and is not found in the parallel Revelation 13:16. At the close of the verse it is added: καὶ [ὅσαἤκουσε] καὶἄτιναεἰσικαὶἅχρὴγενέσθαιμετὰταῦτα (min. edd., b. Mill, Wetst.; cf. Revelation 1:19.

Revelation 1:3. ὁἀναγινώσκωνκ. οἱἀκούοντες. Thus the preponderating evidence. The singular and plural also are found in both words.

Modification of the correct lectio media (Beng.).

The additions of τούτους to λόγους (C), and of ταύτης (min., Vulg. 2, Syr., Ar., Primas), should be here noted.

The reading τὸνλόγοντ. πρ. in B, à, Tisch. IX., also deserves consideration.

Revelation 1:4.[450] The τοῦ before ὉὬΝ, Κ.Τ.Λ. (Elz.), in opposition to A, C, à, min., is, like the ΘΕΟῦ (B, min.), an attempted interpretation. In the same way, the Ὃς (Erasm. 1) before ἨΝ, instead of the correct Ὁ.

Instead of ΠΝΕΥΜ. ἌἘΣΤΙΝ (Elz.), not ΠΝΕΜ. ΤῶΝ (Lach., sm. ed. according to A; so also à), but ΠΝΕΥΜ. Ἄ (B, C, al., Matthäi, Lach., Tisch., Lücke). The variations seem to originate with Andreas and Arethas.

Revelation 1:5. The ἘΚ (Elz.) is, according to A, B, C, à, min., Vulg., etc., to be deleted (Griesb., Lach., Tisch. [W. and H.], etc.; cf. Colossians 1:18).

Instead of ἈΓΑΠΉΣΑΝΤΙ (Elz.), according to A, C, à, min., with Beng., Griesb., Lach., Tisch., read ἈΓΑΠῶΝΤΙ. The reading ΛΟΎΣΑΝΤΙἩΜᾶςἈΠῸΤῶΝἈΜΑΡΤΙῶΝἩΜΩΝ is uncertain. Even Lach. and Tisch. have vacillated in their edd. For ΛΟΎΣΑΝΤΙ (Beng., Matth., Ew., Treg., De Wette, Tisch.) are B and Vulg.; but for ΛΎΣΑΝΤΙ (Mill, Lach., Tisch. IX. [W. and H.]) are A, C, à, 6, 7, 28, Primas. The ἘΚ which suits better ΛΎΣΑΝΤΙ is well supported by A, C, à, 12.

No decision is afforded by the remark of Andreas: ΤῷΔΙʼ ἈΓΆΠΗςΤῶΝΔΈΣΜΩΝΤΟῦΘΆΝΑΤΟΥΛΎΣΑΝΤΙἩΜᾶςΚΑῚΤῶΝΤῆςἉΜΑΡΤΊΑςΚΗΛΊΔΩΝΛΟΎΣΑΝΤΙ. Arethas says expressly, in repeating both conceptions: ΔΙΤΤΟΓΡΑΦΕῖΤΑΙΤΟῦΤΟΠΡῸςΔΙΆΦΟΡΟΝἜΝΝΟΙΑΝ. So also, in Revelation 2:2, he trifles with a dittography of ΚΌΠΟς and ΣΚΌΠΟς, of which the latter has no value in a critical respect. Ewald unjustly suspects ΛΎΣΑΝΤΙ as the easier reading. Perhaps ΛΟΎΣΑΝΤΙ has entered the text, because probably with a reference to Revelation 7:14 written on the margin. Andr. and Areth. place ΛΎΣΑΝΤΙ first, so that the ΛΟΎΣΑΝΤΙ may appear as an interpretation.

The idea following, in the context (Revelation 1:6), suits better ΛΎΣΑΝΤΙ.

The ἩΜῶΝ after ἉΜΑΡΤ. is omitted in A, 12, 16, but stands in C, à, Lach. large ed., Tisch.

Revelation 1:6. Undoubtedly in the rec. reading, ἘΠΟΊΗΣ. ἩΜᾶςΒΑΣΙΛΕῖςΚΑῚ, Κ.Τ.Λ., the ΒΑΣΙΛΕΊς is incorrect, against A, C, à, 2, 4, 6, etc., which offer ΒΑΣΙΛΕΊΑΝ, and that, too, without the succeeding ΚΑῚ; cf. Revelation 5:10. The more difficult reading, ἩΜᾶς with ΒΑΣΙΛΕΊΑΝ (Tisch., Ew. 2) is well attested by B, à (cf., on the other hand, Lcke, p. 471), and deserves, perhaps, the preference to ἩΜῖΝ (A, Syr., Ar., Lach. small ed.) and ἩΜῶΝ (C, Lach.), because both forms could serve as an interpretation. At any rate, the testimony of Cod. C, here confirmed by the Vulg., is more important than that of A; cf. Beng., Fund. cris. Apoc., sec. viii.

Revelation 1:7. For μετὰ (A, à, Vulg. edd.), C has επὶ from Matthew 24:30, etc.

Revelation 1:8. The discredited addition αρχὴκαὶτέλος is an interpretation.

Instead of ὁκύριος (Elz.), the reading according to all the testimonies is κύριοςὁθεός (Beng., Griesb., Lach., Tisch. [W. and H.]).

Revelation 1:9. After ὑ̔πομονῇ, do not read ἸησούΧριστοῦ (Elz.), but ἐνἸησοῦ (C, à, Vulg., Copt., Orig., Treg., Lach., Tisch. [W. and H.]). Cod. A has ἐνΧριστῷ; several minusc. (according to Wetst.), ἐνΧριστῷΙησ. (Tisch., 1854).

Revelation 1:11. The addition after λεγούσης, ʼΕγώεἰμιτὸΑκαὶτὸΩ, ὁπρῶτοςκαὶὁἔσχατοςκαὶ (Elz.), is without attestation.

Revelation 1:13. Instead of μαστοῖς (B, à, C, Elz., Tisch. [W. and H.]), it is more proper[451] to write ΜΑΖΟῖς (A, 10, 17, 18, And., Areth., Lach.). Possibly, however, the author of the Ap. wrote ΜΑΣΤ, contrary to the general usage.

ΧΡΥΣᾶΝ; so Lach., Tisch., Revelation 1:12, according to A, C, à. Tisch., in 1854, had received the form ΧΡΥΣῆΝ (Elz.).

Revelation 1:15. ΠΕΠΥΡΩΜΈΝῌ. To this reading, the meaningless clerical error in A, C, points; viz., ΠΕΠΥΡΩΜΈΝΗς (originating from N, H, I), which form Lach. has received. The modified ΠΕΠΥΡΩΜΈΝΟΙ (B, Elz., Tisch.) is without sufficient attestation. ΠΕΠΥΡΩΜΈΝῌ, perhaps ΠΕΠΥΡΩΜΈΝῼ (Mill, Prol., 371, 507; Beng., Gnom., in loco), is supported by the in camino ardenti of the Vulg. (cf. Syr.). The Mas. (à, Tisch. IX.) would belong to the χαλκολ., but incorrectly; see exposition.

Revelation 1:20. ὀὓς, Elz., Tisch.: ὧν incorrect, and opposed to A, C, à, 8, and the usage of the Apoc. Bengel already, like Lach., Tisch. IX., has οὓς. ἐπὶτῆςδ. μ. Elz., Tisch., after C, à. ἐντῇδ. μ. occurs (A, Lach.) because of Rev 1:16.

[450] In reference to Revelation 1:4-10 of the critical text of Lachmann and Tischendorf, cf. Lücke, Einl., p. 488 sqq. For criticism of text, cf. especially F. Delitzsch, Handschriftliche Funde, Heft I. Die erasmischen Entstellungen, etc., Leipzig, 1861, ii. 1862.

[451] Suidas: μαζὸςκυρίωςἐπὶἀνδρὸς

καταχρηστικῶςδὲκαὶἐπὶγυναικὸς, μασθὸςκαὶμαστὸςκυρίωςἐπὶγυναικός, κ.τ.λ. [“μαζὸς, properly of a man, but by catachresis also of a woman. μασθὸς and μὰστος, of a woman”]. Cf. Wetstein, who has still more authorities. Luke 23:29, in Cod. C, has against this usage, μαζοί.

Revelation 1:1-3

Revelation 1:1-3. Title and commendation of the book.[452] But it is not the words Ἀποκαλ. Ἰης. Χρ. that declare the title; but in Revelation 1:1-2, the prophetic character and chief contents are given,[453] and in Revelation 1:3 follows its corresponding commendation to Christians.

[452] Calov., Beng.

[453] Proverbs 1:1 sqq.; Jeremiah 1:1; Isaiah 1:1.

Revelation 1:2

Revelation 1:2. What Christ showed the seer, and what the latter beheld (ὅσαεἰδε), that he has testified[504] as a revelation of God through Christ (τ. λογ. τ. θ. κ. τ. μαρ. Ἰης. Χρ.; cf. Revelation 1:1) in this book, in order that it may be read and kept.[505] According to the connection borne by the clear correspondence of the individual parts, the entire Revelation 1:2 belongs to no other than the present book.[506] But not a few expositors have referred the entire Revelation 1:2 to the Gospel of John.[507] Others understand τ. λογ. τ. θ. as referring to the Gospel, and τ. μαρτ. Ἰησ. Χρ. to the Epistles of John; and, finally, the ὅσα (τε) εἷδε to the present revelation.[508] To the former, then, the εἱδε is understood in the sense of 1 John 1:1, as referring to the immediate eye-witness of the apostle who had seen the miracles, death, resurrection, and ascension of Christ. With this false view of the whole are connected particular errors; viz., that τ. μαρτ. Ἰης. Χρ. is explained as “the testimony concerning Christ,”[509] or when the correct recognition of the subjective genitive is applied to a special testimony,[510] and τ. λογ. τ. θ. is understood[511] of the hypostatic Logos.[512] The occasion for referring Revelation 1:2 not, or not exclusively, to the present book, lies in the aor. ἐμαρτυρ. and the false reading ὄσατεεἰδε. So formerly by Ewald: “who professed the Christian religion, and declared the visions which he saw.” He must thus regard the ἐμαρτ. repeated by a species of zeugma, in order to be able to refer the ὅσα (τε) εἷδε, according to Revelation 1:19, to the present revelation; while he must interpret the preceding words, as he cannot properly refer to the Fourth Evangelist,[513] in an entirely general sense. But the connection between Revelation 1:1-3, is decisive against Ebrard, while the aor. ἐμαρτυρ. is very easily explained by the fact that John pictures his readers[514] to himself.[515] Besides, that the revelation of Jesus Christ[516] belongs to the Christians who are to hear it,[517] is necessary, from the fact that John by his testimony[518] brings it to them; this occurs in the present book,[519] whose contents he therefore charges them to hear and keep.

Against Ebrard and Klief, who acknowledge the correct reading, ὅσαεἶδε, testimony is given especially by the indubitable significance of the expression in Revelation 1:19, and all other passages in which John designates his reception of the vision of the revelation by εἶδον. But if the ὅσαεἶδε belongs to the visions here described, and yet cannot designate the position of the writer as an apostolic eye-and-ear witness,[520] and if the τε is false, then these words must form a suitable apposition to τ. λογ. τ. θ. κ. τ. μαρτ. Ἰησ. Χρ. These two expressions are, however, perfectly clear already from Revelation 1:1. The entire revelation, as here published in writing[521] in various λόγοιτ. προφ.,[522] is a λόγοςτ. θεοῦ, because it was originally given by God;[523] it is further a μαρτυρίαἸησ. Χρ., since Christ, the faithful witness,[524] “shows” it.[525] Discrepant with this is Ewald, ii.: “The testimony of Jesus Christ to the truth of this word.” The ἐμαρτύρησε, according to its meaning, finally can be said as well of the Prophet John[526] as of the angel,[527] who in like manner interprets to the gazing prophet the revelation made in the visions, as the latter interprets it to Christians.[528] Even to Christ, as the communicator of the revelation, is the μαρτυρεῖν to be ascribed.

[504] In writing, Revelation 1:3.

[505] Revelation 1:3.

[506] So Andr., Areth., C. a Lap., Beza, Beng., Züll., Bleek (Beitr., p. 192), Hofmann (Weiss, u. Erf., ii. 308), De Wette, Lücke (Einl., p. 510 sqq.), Stern, Ewald, ii.

[507] Ambrosiast., Beda, Nic. de Lyra, Aretius, Grot., Wolf., Eichh., Ebrard (who at the same time refers to “the apostolic activity” of John “in other respects”), Klief.

[508] Coccej., Vitr. Cf., besides, Hengstb.

[509] N. de Lyra.

[510] John 18:37. Oeder in Wolf.

[511] Ribera, Ebrard.

[512] Cf. Revelation 19:13.

[513] “Who did not blush to publicly confess and defend the Christian religion.”

[514] Cf. Revelation 1:3.

[515] “Because, when the book was read in Asia, he already had written it” (Beng.).

[516] Revelation 1:1.

[517] Revelation 1:3.

[518] Revelation 1:2. Cf. Revelation 1:11.

[519] Revelation 1:3.

[520] Acts 1:21 sqq. Klief.

[521] Cf. Revelation 21:5, Revelation 22:10.

[522] Revelation 1:3; Revelation 22:18.

[523] Cf. Revelation 22:6.

[524] Revelation 1:5. Cf. Revelation 22:20.

[525] Revelation 1:1.

[526] Against Ebrard.

[527] Revelation 22:16.

[528] Cf. Revelation 19:10.

Revelation 1:3

Revelation 1:3. Commendation of the book, which, to those who receive and keep it, may be a source of blessedness in the near impending and decisive time.

Μακάριος refers alone[529] to the participation in the kingdom of glory, which follows the conflict and tribulation of the preceding judgments, but not at the same time,[530] that the godly are to be preserved amid these judgments.

ὁἀναγινώσκωνκαὶοἱἀκούοντεσ, κ.τ.λ. These are not, in spite of the change of singular and plural, to be regarded the same subject;[531] but by the ὉἈΝΑΓΙΝ. the public reader, and by the ΟἹἈΚΟΎΟΝΤΕς the hearing congregations, are designated.[532] This exposition is not “more tasteless,” but is far more natural, than that according to which ἉΚΟΎΕΙΝ[533] means, not simply “to hear,” but “to lend the ear of understanding.”

Τ. ΛΟΓ. Τ. ΠΡΟΦ. By this John names this book,[534] because what he is to publish in the same in writing (ΤᾺΓΕΓΡ. ἘΝΑὐΤῆ) is a divine revelation, of which he as a prophet is the interpreter.[535]

By the mere hearing, of course, nothing is accomplished: hence John adds to what is said elsewhere only in Revelation 22:7: ΚΑῚΤΗΡΟῦΝΤΕΣ, Κ.Τ.Λ. The ΤΗΡΕῖΝ is properly explained in conformity with its meaning by supplying mentally, “in their hearts;”[536] only, still further, that so far as what is written in the book contains, directly or indirectly, the commandments of fidelity, patience, etc., the additional relation which prevails in the combination ΤΗΡ. ΤᾺςἘΝΤΟΛΆς[537] results.[538]

ὉΓᾺΡΚΑΙΡῸςἘΓΓΎς. Foundation for the commendation of the book which has just been expressed: the time[539] which will bring blessedness to the faithful is at hand;[540] blessed, therefore, he who takes to heart the instruction here offered.[541] Notice here how in Revelation 11:18, Revelation 22:10, cf. Revelation 12:12; Revelation 12:14, the expression ὁκαιρός is used, i.e., the fixed, expected point of time; while ὁχρόνος, on the other hand, is time in general, according to the conception of duration, and is otherwise more external and chronological.[542]

[529] According to Revelation 19:9, Revelation 20:6, Revelation 22:14. Cf. with Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:26, Revelation 3:5; Revelation 3:12; Revelation 3:21 (Revelation 14:15).

[530] Hengstb., Ebrard.

[531] Wolf, Ebrard. The comparison of Rev 1:7, πᾶςὀφθ. and καὶὅιτινες, is inapplicable, since in the very conception πᾶς a plurality is presupposed.

[532] Beng., Ew., De Wette, Hengstb., Bleek, Stern [Beck].

[533] Cf. Revelation 22:13.

[534] Idem.

[535] Cf. Introduction, sec. 2.

[536] Pricäus, Grot., Ewald, De Wette, etc.

[537] Cf. Revelation 14:12.

[538] Cf. in general my commentary on 1 John 2:3.

[539] Revelation 11:18.

[540] Cf. Revelation 1:1, ἐντάχει.

[541] Cf. 1 Peter 4:7; 1 Peter 4:17; Romans 13:11.

[542] Revelation 6:11, Revelation 10:6, Revelation 20:3. Cf. Lünemann on 1 Thessalonians 5:1.

Revelation 1:4-8

Revelation 1:4-8 contain the epistolary dedication of the entire book to the seven congregations of Asia,[543] Revelation 1:4-6, and its fundamental thought, Revelation 1:7-8. Thus the reference of Rev 1:4-8 to the whole of the book has been correctly expressed in essentials by Beng.[544] So, also, Klief, who, however, separates Revelation 1:7-8, from Revelation 1:4-6, and tries to refer Revelation 1:7-20 a to the fundamental vision. The opinion of Hengstenberg,[545] that Revelation 1:4-6 have reference only “to the group of the seven epistles,” since everywhere, from Revelation 1:4 to Revelation 3:22, the treatment is concerning the wide province of the entire Church, and there is no special reference to the seven churches, is incorrect, for the reasons that not the contents of the seven epistles, but only those of the entire book, satisfy the announcement of Rev 1:7; Revelation 1:19; and that, in a formal respect, the correspondence between the introduction, Revelation 1:1 sqq., and the conclusion, Revelation 22:6 sqq.,[546] makes manifest as a whole all that intervenes.

[543] Mentioned in Revelation 1:11.

[544] Cf. Herder, Ew., Lücke, De Wette, Rinck, Ebrard.

[545] Cf., against him, Lücke, p. 420, Ebrard, and Rinck.

[546] Cf. especially Revelation 22:16 with Revelation 1:4.

The epistolary introductory greeting, Revelation 1:4-5, is similar to the Pauline form,[547] but, in its contents, corresponds to the book which follows, with significative references to which it is filled.

John[548] writes to the seven churches in Asia. Ἀσία[549] is Proconsular Asia, consisting of the provinces of Phrygia, Mysia, Caria, Lydia, Ionia, and Æolis. Ephesus[550] was regarded the metropolis. In this Asia, Paul had planted the gospel; also, the First Epistle of Peter had its first readers there.[551]

In the greeting, ΧΆΡΙς and ΕἸΡΉΝΗ are combined, as in all the Pauline Epistles except 1 and 2 Timothy, where, as in 2 John 1:3, ἜΛΕΟς is inserted. ΧΆΡΙς always stands in the foreground as the fundamental condition whence all salvation, all Christian ΧΑΊΡΕΙΝ, alone proceeds; the ΕἸΡΉΝΗ, the effect of divine grace, has an important significance at the head of the book which treats in an especial way of the conflicts of believers. Falsely, N. de Lyra: “grace in the present life; peace in the future, for there human appetite will be altogether quieted.” Rather is the peace which believers already have, through grace, of such nature that they maintain it through patience and victorious perseverance in all tribulations.[552]

ἈΠῸὉὬΝ, Κ.Τ.Λ. Description of the divine name יהוה,[553] but not under the cabalistic presupposition, that in that name itself, in a mystical way, the three tenses are indicated.[554] As to the form of the expression, neither is the manifestly intentional combination of the nom. ὁὤν, κ.τ.λ., with ἀπό to be impaired by the insertion of τοῦ,[555] or by supplying τοῦλεγομένουὁὤν, κ.τ.λ., τοῦὅςὁὤν, κ.τ.λ., τοῦθεοῦὅςὁὤν, κ.τ.λ., etc.;[556] nor is the irregularity, that, in the absence of a necessary preterite participle in the formula ὁην, the finite tense is treated as a participle, to be accounted for by the false conception that ὁ stood for ὅς;[557] nor, finally, is ὁἐρχόμενος to be taken as precisely equivalent to ὁἐσόμενος[558] by an accommodation of the use of הכָּא, perhaps with an allusion to Mark 10:30, John 4:21; John 5:25; John 16:25; John 16:31: but, in that inflexible firmness of the divine name,[559] there is something mysterious;[560] viz., an intimation of the immutability of the eternal God [see Note XVII., p. 122], who, as is shown also by the idea itself of eternity, and especially by the ὉἘΡΧΌΜΕΝΟς,[561] rules the destinies of his people, as well as of the hostile world, brings his prophecy to fulfilment, and especially holds in his firm hand the entire development of the judgment. Accordingly, John writes not ὉἘΣΌΜΕΝΟς, but with living reference to the fundamental thoughts of the book,[562] ὉἘΡΧΌΜΕΝΟς, as also Revelation 1:8; Revelation 4:8. [See Note XVIII., p. 122. The question whether, by the formula ὉὬΝΚ. ὉἩΝΚ. ὉἘΡΧΌΜΕΝΟς, the triune God, or only God the Father, be designated, can be answered only in connection with the two following members of the sentence. The ἙΠΤᾺΠΝΕὙΜΑΤΑ, Κ.Τ.Λ., are, at all events, to be regarded not as angels, neither[563] as “the entire body of angels” (universitas angelorum), who are the ministers of our salvation,[564] nor[565] as the seven archangels[566] found again in Revelation 8:2;[567] against this, the expression,[568] its occurrence before ἸησοῦΧρ., and the circumstance that from the ἑπτὰπνεύματα, as well as from ὁὤν, κ.τ.λ., and from Ἰησ. Χρ., grace and peace are to proceed.[569] The seven spirits are, according to Revelation 4:5, where they appear “before the throne of God,” “spirits of God” himself; according to Revelation 1:6, they are “the sent upon the whole earth,” and peculiar to the Lamb, as the seven eyes thereof. Christ “hath” the seven spirits.[570] Thus they belong to God and Christ himself in a way other than can be conceived of any creature.

But they cannot be regarded mere attributes or manifestations, “the (seven[571]) virtues of God’s providence,”[572] “the seven members, as it were, of Divine Providence,”[573] “the most perfect nature of Jehovah,”[574] “the virtues, or what is proclaimed, of the Supreme Divinity,”[575]—which is neither clear in itself, nor consistent with John’s concrete mode of view; nor can the cabalistic personifications of the divine glory, nor the ten Sephiroth, be here thought of.[576] Essentially, by the seven spirits before the throne of God, nothing else can be understood than “the Spirit” who speaks to the churches,[577] and the Spirit of Christ[578] who makes men prophets.[579] Nevertheless, the sevenfoldness of this one Spirit is not to be explained, and, least of all, by an appeal to Isaiah 11:2, of the assumed “seven energies” of the Spirit;[580] but[581] John’s type is Zechariah 3:9; Zechariah 4:6; Zechariah 4:10. The Spirit cannot be beheld in his essential unity as he is before God’s throne, or as sent forth into all lands; besides, there is need of a concrete presentation,[582] which occurs according to the holy number of seven, representing the divine perfection; thus the one Spirit, who, as in Zechariah, is the treasure of the Church,[583] appears as seven eyes, lamps, or even as seven spirits.

[547] Romans 1:1 sqq.; 1 Corinthians 1:1 sqq. Cf. Ew., De Wette, Hengstb.

[548] Cf. Revelation 1:2.

[549] ἡἰδίωςκαλουμένη ʼΑσία (Asia properly so called), Ptolem., v. 2. Cf. Winer, Reallex., in loc.

[550] Cf. Revelation 1:11.

[551] 1 Peter 1:1. Cf. Introduction, sec. 3.

[552] Cf. Revelation 1:9; Revelation 3:10 sqq.; Romans 5:1 sqq.; John 16:33.

[553] Cf. Exodus 3:14. LXX.: ἐγώεἰμιὁὤν.

[554] Cf. yet Bengel: “Incomparable and wonderful is the composition of the name יהוה from יְהִי, he shall be, and הוֶה, being, and הָוָהָ, he was.” Cf. Jerusalem Targum on Exodus 3:14 : “Who was, is, and will be, spake to the world.” [Etheridge’s translation, 1. p. 450: “He who spake to the world, Be, and it was; and who will speak to it, Be, and it will be.”] Targ. Jon. on Deuteronomy 32:39. Wetst.

[555] Erasmus.

[556] Cf. Wolf.

[557] Schצttgen.

[558] Ewald, De Wette, Ebrard.

[559] ἀπὸὁὤν, κ.τ.λ. Cf. Revelation 1:5.

[560] Valla. Cf. L. Cappell., Pric., Grot., C. a Lap., Beng., Stern, Hengstenb., Winer, p. 66, etc.

[561] See below.

[562] Cf. Introduction, sec. 2.

[563] With N. de Lyra.

[564] Cf. on Revelation 1:4 : “By the number seven, the whole class is understood.”

[565] With Areth., Ribera, Viegas, C. a Lap., Bossuet, Drusius, J. Mede, etc. In the year 1460, their names (Michael, Gabriel, Raphael, Uriel, Sealthiel, Jehudiel, and Barachiel) were said to have been revealed to a certain Amadeus, a man eminent for holiness, miracles, and prophecies. Cf. C. a Lap., Tir.

[566] Cf. Tob 12:15.

[567] Ew. ii.

[568] Cf. Revelation 8:2, ἅγγελοι.

[569] Cf. already Vitr., etc.

[570] Revelation 3:1.

[571] Alcasar enumerates the seven virtues of God, or endowments of Providence, thus: “Wisdom, fortitude, beneficence, justice, patience, threatening, severity.” This exposition C. a Lap. tries to combine with that received by most of the ancient Catholic interpreters, by stating that it is by means of angels that these virtues are exercised.

[572] Pareus.

[573] Grot.

[574] Eichh.

[575] Heinrichs.

[576] Herder.

[577] Revelation 2:7; Revelation 2:11; Revelation 2:29.

[578] Revelation 3:1, Revelation 5:6; cf. Revelation 19:10.

[579] Cf. also Revelation 14:13, Revelation 22:17

[580] Andreas; cf. “Victorin., Primas., Beda, Revius, Zeger, Wolf, etc.

[581] Cf. Ew., De Wette, Hengstenb., Ebr.

[582] Cf. Matthew 3:16; Acts 2:2 sqq.

[583] Hengstenb.; cf. with Zechariah 4:6, also John 16:8.

This view of “the seven spirits before the throne of God” gives the answer to the question whether ὁὤνκ. ὁἦνκ. ὁἐρχ. be God the Father,[584] or the triune God[585] The question itself is properly more of a dogmatical than of an exegetical character, because nothing is more distant from John than the dogmatic reflection whence that question originates. Yet the answer must be given, on the one hand, that the expression ὁὤν, κ.τ.λ., as a description of the name יהוה designates the God who in Revelation 1:1 is called ὁθεός,[586] and in like manner is represented to be distinct from Christ, as Revelation 1:4-5, treat of the seven spirits and of Christ; and, on the other, that the threeness of “him who is,” etc., of the seven spirits, and of Jesus Christ, not only has “an analogy with the Trinity,”[587] but actually includes, in itself and in the doctrinal connection of the entire book,[588] the fundamental idea of the Trinity, which, if developed and dogmatically expressed, yields the result that the designation of the divine nature (ὁὤν, κ.τ.λ.,) is confined to the representation of the Father. [See Note XIX., p. 122.

[584] Alcasar, Calov., Hengstenb., Ebrard.

[585] Ribera, C. a Lap.

[586] Cf. especially Revelation 1:8.

[587] De Wette.

[588] Cf. Revelation 3:1, Revelation 5:6; Revelation 5:12 sqq.

NOTES BY THE EDITOR

XVII. Revelation 1:4. ἀπὸὁὢν

So also Trench: “Doubtless the immutability of God is intended to be expressed in this immutability of the name of God, in this absolute resistance to change or even modification which the name presents.” Beck: “The name of the Immutable is presented in the form of immutability.”

XVIII. Revelation 1:4. ὁἐρχόμενος

Gebhardt (p. 21): “John does not use ἐρχόμενος as synonymous with ἐσόμενος, but in the sense of coming to judgment for the final completion of the eternal world-plan.” Cremer (Lexicon): “In Revelation 1:4; Revelation 1:8; Revelation 4:8, ὁἐρχόμενος denotes God as the God of the future revelation of salvation; cf. Isaiah 40:9: and the title (viz., ὁὤν, κ.τ.λ.), as a whole, is given to God, as the God of an eternal and unchangeable covenant.” Tait: “The word ἐρχόμενος is the keynote of revelation. It runs like a silver thread throughout the entire book. It enters into it at the beginning, and it is summed up at the end by ‘Surely I come quickly.’ ”

XIX. Revelation 1:4. τῶνἑπτὰπνευμάτων

Trench: “There is no doubt, that, by ‘the seven spirits,’ we are to understand, not, indeed, the sevenfold operations of the Holy Ghost, but the Holy Ghost sevenfold in his operations. Neither need there be any difficulty in reconciling this interpretation, as Mede urges, with the doctrine of his personality. It is only that he is regarded here not so much in his personal unity as in his manifold energies, 1 Corinthians 12:4. The matter could not be put better than it is by Richard of St. Victor: ‘Et a septem spiritibus, id est, a septiformi Spiritu, qui simplex quidem est per naturam, septiformis per gratiam.’ ” Gerhard (Loci Theologici, xviii. 234): “By the seven spirits, the Spirit is to be understood metonymically, of whom the Church sings that he is septiformis munere. This paraphrase is to be understood by synecdoche; viz., in the sense that the Holy Spirit is the author and giver, not only of seven but of all spiritual charisms.

John, however, employs the number seven, because it is the number of perfection, and denotes multiplicity (Amos 1:6; Proverbs 24:15; Psalms 119:164; Isaiah 4:1). This interpretation is proved: 1. From the quality and condition of what is predicated. John prays for grace and peace to the seven churches, from the seven spirits. But the bestowment of grace and peace, i.e., spiritual and heavenly blessings, is the part of no creature, but of God alone; and hence the apostles, in their epistles, never pray that grace may be given those to whom they write, from angels or from any other creature, but only from God, the Father, Son, and Holy Ghost, because it is only God who is the author of grace and peace. 2. From the equal conjunction of the seven spirits with God the Father and the Son.

John prays that grace and peace be given the churches equally ‘from him which is, and which was, and which is to come; and from the seven spirits, and from Jesus Christ;’ and that, too, by a mode of invocation in which the ἀπὸ is thrice repeated, and the seven spirits assigned the same degree of dignity with the Father and the Song of Solomon 3. From the order and position. The seven spirits are interposed between the Father and the Son. Therefore created spirits or angels cannot be understood; for, whenever angels are joined with God and Christ as ministers, they are subjoined (1 Timothy 5:21; Revelation 3:5: the intention of the passage, Mark 13:32, is different, where the discourse rises to a climax),” etc. Cf., also, in the “Veni Creator Spiritus,” ascribed by many to Charlemagne, by others to Gregory the Great, referred to above by Gerhard,—

“Tu septiformis munere,”

as paraphrased in the most widely used English translation,—

“Thou the anointing Spirit art,

Who dost thy sevenfold gifts impart.”

Luther’s rendering—

“Du bist mit Gaben siebenfalt”—

more closely conforms to the original and the strict meaning of the passage, although the “sevenfold gifts” or “operations” is a necessary inference, and is sustained by such passages as Isaiah 11:2-3.

Revelation 1:5

Revelation 1:5. As from the seven spirits of God, as the Spirit of God and of the Lamb beheld in living concretion, comforting, warning, strengthening believers, but judging the world, grace and peace are wished; so also, finally (Revelation 1:5-6), from Jesus Christ, since he is ὁμάρτυςὁπιστὸς, κ.τ.λ. The construction with the genitive is not abandoned in order to indicate “the immutability of the testimony,”[589] neither is it aided by supplying ὅςἐστίν:[590] but the importance of the ideas breaks through the limitations of regular form; the abrupt mode of speech makes prominent the intense independence of all three predicates. Compare the energetic change of construction in the sentences immediately following. All three predicates of Jesus Christ stand in pragmatic connection with the contents of the entire ἀποκάλυψις communicated through him, but not[591] in correspondence with the three themes of the ascription of praise, τ. ἀγαπῶντι, λύσαντι, and ἐποίησενἡμ. βασιλ., κ.τ.λ. Inconsistent with the conception and reference of the three predicates, is also the opinion that in them Christ “is characterized according to the consecutive series of his works, and therefore according to his threefold office.”[592]

Christ exalted to his majesty is first ὁμάρτυςὁπιστός, i.e., the trustworthy[593] witness, and not because in his earthly life he testified, in general, to the divine truth,[594] and maintained it even unto death;[595] nor because what he has threatened and promised in the flesh[596] he will execute: but also, not alone because of the attestation to apocalyptic truth,[597] which reference, of course, must not be omitted, but absolutely as the very one through whom each and every divine revelation occurs, who communicates predictions not only to the prophets in general,[598] as at present to the writer of the Apoc.,[599] but also testifies to the truth[600] by reproving, admonishing, and comforting the churches. That, just on this account, Christ was the faithful witness in the flesh, is self-evident, but lies here beyond the sphere of the visions.

ὁπρωτότοκοςτῶννεκρῶν. This figurative expression[601] agrees, as to its essential meaning, with the figure, ἈΠΑΡΧΗΤῶΝΚΕΚΟΙΜΗΜΈΝΩΝ, 1 Corinthians 15:20.[602] The figure is obliterated if ΠΡΩΤΌΤΟΚΟς,[603] without any thing further, be received like ἀρχή, the first.[604] Grot. already justly remarks, “The resurrection is a birth.”[605] Yet the view according to which the resurrection to a new life[606] appears as a birth is to be maintained in its simplicity, and not, as with Ebrard, to be further portrayed.[607] But, since Christ is the ΠΡΩΤΌΤ. Τ. ΝΕΚΡ., he may represent himself as in Revelation 1:18; Revelation 2:8; and that applies to him as returning, which Revelation 1:7 represents as the fundamental thought of the book. [See Note XX., p. 123. ΚΑῚὉἌΡΧΩΝΤῶΝΒΑΣΙΛΈΩΝΤῆςΓῆς. This, Christ—to whom, as the Messiah, and that too as one dead and risen again, the dominion over all things belongs[608]—will prove himself to be, in the judgment, at his advent.[609]

[589] Grot., Stern.

[590] Er. Schmid, Schöttg.

[591] According to Ebrard.

[592] Ebrard. Cf. also Coccej., Vitr., Calov.

[593] Because true. Cf. Revelation 3:14, Revelation 19:11, Revelation 21:5, Revelation 22:6.

[594] Cf. John 3:11; 1 Timothy 6:13; Andr., Areth., Par., Coccej., Vitr., Grot., Calov., Eichh., Züll.

[595] Ebrard.

[596] Ewald compares John 7:7; Hengstenb., in addition to John 3:11; also John 16:33, etc.

[597] Revelation 1:2, De Wette; cf. Heinr., Ew. ii.

[598] Revelation 19:10.

[599] Revelation 1:2; Revelation 22:20; Revelation 22:16.

[600] Revelation 3:14.

[601] Cf. Colossians 1:18, πρωτότοκοςἔκτ. νεκρ.

[602] Where also the partitive genitive denotes the mass to which Christ belongs.

[603] Cf. also Colossians 1:15, where Christ as the first-born is distinguished from that created by him.

[604] Hengstenb.

[605] Cf. also Ew.

[606] Cf. the ἔζησεν, Revelation 2:8.

[607] That the expression ὠδῖνες, Acts 2:24, properly has not been derived by Luke from the LXX. of Psalms 18:5 (cf. Revelation 1:6), but that Peter actually spake of the “bands” of death, is inferred from the fact that it is said that Christ could not have been held by it, viz., by death. That “the birth-pangs of death” could not have held Christ, that Christ forced his way through “these birth-pangs of death,” and therefore is to be understood as the first who “opened the womb,” is the inference of Ebrard.

[608] Psalms 2; cf. Acts 13:33; Psalms 110, Psalms 72:10 sqq., Psalms 89:28; Isaiah 52:13 sqq.; Philippians 2:9; Matthew 28:18.

[609] Cf. Revelation 6:15, Revelation 17:14, Revelation 19:16.

If the three predicates of Christ just mentioned are presented without formal opposition, because in this way the unconditional objectivity of the ideas is the more forcibly marked, the subjective references in the following expressions, τ. ἀγαπ. ἡμᾶς, λυσ. ἡμαςἐκτ. ἁμαρτ. ἡμῶν, ἐποιησ. ἡμῶνβασιλ., require that they be made in the form of a doxology. The new clause, τῷἀγαπῶντιἡμ., looks from the very beginning to the close (ἀυτῷ) ἡδόξα, κ.τ.λ.; the ἀυτῷ restoring the original form of the sentence after it had been interrupted, after a Hebraistic manner, by the finite tense, καὶἐποίησεν.[610]

The present, Τ. ἈΓΑΠῶΝΤΙ, is neither to be accounted for by the false reading ἈΓΑΠΉΣΑΝΤΙ, nor to be explained in the sense of an imperfect participle; but, on the contrary, the certainty that Christ continues to love his people is just as significant in the connection of the book as that of his being the faithful witness.[611] The bride is comforted, and rejoices in the coining of Him whom she loves.[612]

ΚΑῚΛΎΣΑΝΤΙἩΜᾶςἘΚΤῶΝἉΜΑΡΤ. ἩΜ., Κ.Τ.Λ. The loosing which Christ has accomplished[613] by means of his blood[614] [see Note XXI., p. 124] represents our sins as a power enchaining us.[615] For the thought, cf. the similar conception of ἈΓΟΡΆΖΕΙΝ, Revelation 5:9.[616] The reading ΛΟΎΣΑΝΤΙ[617] yields, according to another figure,[618] essentially the same idea, in both of which[619] the forgiveness of sins and liberation from their power[620] are comprised. Yet, even in an exegetical respect, the reading λύσαντι is preferable. As in Revelation 5:9 the allied idea of the ἀγοράζειν, so also here the λύσαντιἡμ. is followed by the declaration which, in most forcible opposition to the bondage of the sins from which we are delivered, ascribes to us a royal dominion and holy priesthood with God.

[610] De Wette, etc.

[611] Cf. Revelation 3:19.

[612] Revelation 22:17; cf. also Romans 8:37 sqq.

[613] In regard to the meaning of the aor. λύσαντι and ἐποίησεν, cf. Revelation 5:10; Hebrews 7:27; Galatians 2:20.

[614] Cf., concerning this meaning of the ἐν, Revelation 6:8; Winer, p. 363.

[615] Revelation 20:7, where also the ἐκ, Revelation 9:14-15, Revelation 20:3; cf. Matthew 16:19; Matthew 18:18.

[616] 1 Corinthians 6:20; Galatians 3:13; Acts 20:28; 1 Peter 1:18; Ephesians 1:7; Matthew 20:18.

[617] Cf. Critical Notes.

[618] Psalms 2:4; Isaiah 1:16; Isaiah 1:18; Revelation 7:14.

[619] Cf., on the other hand, De Wette.

[620] Cf. the καθαρίζειν of 1 John 1:7.

NOTES BY THE EDITOR

XX. Revelation 1:5. ὁπρωτότοκος

Cf. Meyer on 1 Corinthians 15:20; Colossians 1:18. Others, indeed, were raised from the dead before Christ’s resurrection, e.g., the daughter of Jairus, and Lazarus; yet they were not raised to immortal life, but their souls were re-invested with mortal bodies. See the contrast drawn by Romans 6:9; also, in this chapter, Revelation 5:13.

XXI. Revelation 1:5. καὶλὐσαντι

Beck, who, however, prefers the reading λούσαντι, adds on the ἑντῷαἵματι: “For it is not the material, lifeless blood of one dead, but the spiritually quickened blood of the risen One, i.e., of one born anew by the resurrection, of the spiritually glorified Son of man. The sin-cleansing efficacy of the blood of Christ is, therefore, one that works inwardly, cleansing the heart and mind, towards God (Hebrews 9:14; cf. Hebrews 7:16; Hebrews 10:19-21). λούειν is, therefore, not merely judicial liberation from sin as a debt, nor moral liberation from the bondage of sin (as two parties of exegetes here try to maintain), but one divine act accomplished in the person, whereby the habitual, sinful nature of the human heart and mind, discontent with God, and hostility towards him, are removed, and changed into a communion of peace and love with God, into a new habit, whence, at last, the personal freedom from sin, and sanctification in God, result.” Tait: “Tell us not, then, that the death of Christ was merely that of a martyr, a spectacle before men and angels of the dignity of self-sacrifice,—that it was intended to reconcile man to God by preaching to us, through a mortal, the evil of sin and the majesty of sorrow.”

Revelation 1:6

Revelation 1:6. In the reading ἡμῶνβασιλείαν, as well as the variation ἥμιν, the βασιλεία designated is undoubtedly the royal sovereignty of believers,[621] to whom, therefore, Revelation 5:10, a βασιλεύειν is directly ascribed.[622] Were the reading ἡμᾶςβασιλείαν, which is certainly that of Rev 5:10, to be received here, upon grammatical considerations, the words could not signify that the redeemed are a “kingdom” in the sense of “a people of kings,” as ἱεράτευμα[623] is “a people of priests,”[624] or “a royal power opposed to the world.”[625] (If this idea is to be reached, we must read either ἡμῖν, or,[626] in conflict with all the testimonies, with the Rec., ἡμᾶςβασιλεῖς); but only that the redeemed are the “kingdom” of God, the subjects, and, of course, also the blessed sharers in God’s kingdom.[627]

ἱερεῖςτῷθεῷκαὶπατρὶαὐτοῦ. These words stand in apposition to ἡμῶνβασιλείαν. The formal inconsequence that the ἱερεῖς is in apposition with a ἡμᾶς supplied from the ἡμῶνβασιλείαν,[628] each of the two points shows with especial force and independence.

The αὐτοῦ belongs not only to the πατρί,[629] but to the entire conception τῷθεῷκαὶπατρί, as also Romans 15:6.[630] In the first case, the article must be repeated before the πατρί. But, on the other hand, John could not write as Ebrard, according to the analogy of Rev 6:11, Revelation 9:21, John 2:12, expects, τῷθεῷαὐτοῦκαὶτ. πατρὶαὐτ., because thus two different subjects would be presented; viz., first, the God of Jesus Christ, and, secondly, the Father of Jesus Christ.[631]—“Priests unto God”[632] are the redeemed of Christ, and invested with the kingdom, in no way for the reason that they help to complete the sufferings of Christ;[633] for, while the suffering of believers must be considered the suffering of witnesses or martyrs, just in this is the idea of the suffering of a priest, which belongs absolutely only to one High Priest,[634] surrendered. But the priesthood of all the redeemed[635] lies in this, that they come immediately to God, offer to him their prayers, and further give themselves peculiarly to him in holy obedience and spiritual service.[636] A similar idea occurs, when, in Revelation 21:22, the new Jerusalem appears without a temple. [See Note XXII., p. 124. αὐτῷ; viz., τῷαγαπῶντιἡμάς, κ.τ.λ., therefore Jesus Christ. To ἡδόξα, κ.τ.λ., ἐστίν is understood.[637]

[621] Revelation 1:9; Revelation 17:12; Revelation 17:17-18; Luke 1:33; Luke 19:15; cf. also Daniel 7:22; Daniel 7:27.

[622] See Exposition, in loco.

[623] Exodus 19:16; 1 Peter 2:9.

[624] Hengstenb.

[625] Klief.

[626] Keil on Exodus 19:6.

[627] De Wette, Ebrard.

[628] Cf. Revelation 5:5.

[629] De Wette, Ebrard.

[630] Cf. Galatians 1:4; 1 Thessalonians 3:7; Winer, p. 121.

[631] Cf., in general, John 20:17.

[632] Colossians 1:24; Ebrard.

[633] Colossians 1:24; Ebrard.

[634] Hebrews 7:27; Hebrews 10:14.

[635] Cf. Daniel 7:18; Daniel 7:27, where to the ἁγίοιςτοῦὑψίστου is ascribed the βασιλεία.

[636] Cf. Romans 12:1.

[637] De Wette, Hengstenb. Cf. 1 Peter 4:11.

NOTES BY THE EDITOR

XXII. Revelation 1:6. ἱερεῖςτῷθεῷ

On the relation of ἱερεῖς to the preceding verse, Plumptre refers to the consecration, as priests, of Aaron and his sons, by the sprinkling of blood, and adds: “The two ideas of being cleansed with blood, and of entering on a priest’s work, were accordingly closely linked together. But, in that baptism of blood of which St. John thought, the washing was not limited to any priestly family, but was co-extensive with the whole company of believers. They, therefore, had become what the older Israel of God was at first meant to be in idea and constitution, ‘a kingdom of priests.’ That sprinkling of blood upon the whole people, before the great apostasy of the golden calf, had been the symbol that they, too, were all consecrated, and set apart for their high calling (Exodus 20:6; Exodus 20:10; Exodus 24:8). So John (in this instance, also following in the track of the Epistle to the Hebrews) looked on the true priests’ work as not limited to any order of the Church’s ministry.”

Revelation 1:7-8

Revelation 1:7-8. Just as Amos (Revelation 1:2), by a forcible expression, concentrates the chief contents of his book at the very head; so here the writer of the Apoc., who in this also follows the mode of the ancient prophets, by adding to the passage Revelation 1:7, containing the sum of his entire prophecy,[638] the full authority of the name of God, of whose message he is the prophet, Revelation 1:8.[639] Klief. incorrectly denies that the parousia is the proper theme of the Apocalyptic prophecy, and therefore combines Revelation 1:7-8, not with Revelation 1:4-6, but with Revelation 1:9 sqq.

[638] Cf. Joe 3:16.

[639] Cf., especially, Amos 4:13.

Already the ἰδού is an indication that something important is presented.[640]

ἔρχεται. He (Christ) cometh;[641] this is the theme of the Apoc.,[642] which is expressed here not in indefinite generality, but directly afterwards its chief points, as they are further unfolded in the book, are stated. For the coming of the personal Christ is a coming to judgment,[643] and indeed not only for hostile Jews (οἵτινεςαὐτὸνἐξεκέντησαν), but also for the heathen (καὶκοψ. πᾶσαιαἱφυλαὶτῆςγῆς). Christ cometh “with the clouds.” The μετά[644] designates the coming one as accompanied by clouds; whether we are to regard these as beneath[645] or about him,[646] is not expressed. The ἐρχ. μετὰτῶννεφελῶν does not form an apposition to “arising out of the sea,” and is not simply a descending from heaven,[647] for the conception, Revelation 13:1, is too unique to correspond to the stereotyped idea in our passage;[648] also, the μετὰτ. νεφ. is too significant for “down from heaven.” But, according to the O. T. mode of representation, God coming to judgment appears surrounded by clouds.[649] [See Note XXIII., p. 124. When he comes, absolutely all (πᾶςὀφθαλμός) will see him; not only his believers, who have remained steadfast to him, and whom he, their Judge, their Deliverer, will introduce into his glory,[650] but also—as is expressly declared by the words ΟἽΤΙΝΕς

ΤῆςΓῆς,—unbelievers. Among these, the first to be especially mentioned are ΚΑῚΟἽΤΙΝΕςΑὐΤΟΝἘΞΕΚΈΝΤΗΣΑΝ, i.e., the Jews. Volkmar and Hilgenf.[651] incorrectly think here chiefly of the heathen, since heathen hands directed the plunge of the lance into the Crucified. [Note XXIV., p. 124. But decisive against this is not only the relation to the subject, but also the expression, Κ. ΚΟΨ.

ΠᾶςΑἹΦΥΛ. Τ. Γῆς. Here, as in John 19:37, the prophecy, Zechariah 12:10, forms the foundation, where the words אֶת אַשֶר־דָּקָרוּ וְהִבִּיטוּ אֵלַי are rendered by the LXX., ΚΑῚἘΠΙΒΛΈΨΟΝΤΑΙΠΡῸςΜῈ, ἈΝΘʼ ὮΝΚΑΤΩΡΧΉΣΑΝΤΟ. According to Zechariah, the converted people are to look towards their God, whom they had wounded by their infidelity and disobedience, i.e., as the LXX. correctly explain, had despised; but in this passage the “seeing,” i.e., the actual beholding of the coming Christ, is understood in the sense that then, at the commencement of the judgment, repentance is no longer possible, and only terror remains concerning sins that have then undoubtedly occurred. Against the pragmatism of this passage, Ebrard wishes here to find the meaning: “When he cometh, Israel shall be converted,[652] and the nations of the earth shall certainly lament,[653] as those who have fallen away.” Bengel falls into the same error, when he remarks of the ΚΌΨΟΝΤΑΙ in the second member, “Undoubtedly with hostile, or even, on the part of some, with penitential, terror.” How John 19:37 is in this respect related to this passage, is not manifest; since there only the fact of the ἐξεκέντησαν, i.e., the thrust of the lance, is stated. The difference between John 19:37 and this lies in the fact that there (ΕἸςὋΝἘΞΕΚΈΝΤ.) the special point of the thrust of the lance is emphasized; while here (ΑὐΤῸΝἘΞΕΚΈΝΤ.) the subject is the death—“the slaying”[654]—in general, as the most manifest proof of hostile unbelief. As to ἘΚΚΕΝΤΕῖΝ in this sense, cf.

Numbers 22:29, Judges 9:54, 2Ma 12:6. Partly because of this difference, and also partly because Aquila, Symmachus, and Theodotion translate the word דקר, Zechariah 12:10, by ἘΚΚΕΝΤΕῖΝ,[655] we dare not infer the identity of the Evangelist and the writer of the Apoc.

καὶκόψονταιἐπʼ αὐτὸνπᾶσαιαἱφυλαὶτῆςγῆς. Although this expression may comprise also the Jews, yet, according to the connection, it is to be limited to the anti-theocratic and antichristian heathen. The κόψονται[656] obtains, by the construction with ἐπὶ and the acc.,[657] a graphic clearness, such as is peculiar to the entire style of the writer of the Apoc., by representing the mourning, not according to its inner reason (ἐπʼ αὐτῷ), but according to its external direction,—towards the coming Judge.[658]

Not only by the twofold assurance in both Greek and Hebrew,[659] at the close of Rev 1:7, but still more completely and solemnly by the entire Revelation 1:8,[660] is the main sentence, Revelation 1:7, sealed. This verse contains a significant unfolding of the old prophetic formula נְאֻם יִהוָה. For the Eternal, who is at the same time Lord of all, will execute his prophecy, Revelation 1:7.[661]

The formula ΤῸἈΛΦᾺΚΑῚΤῸὮ[662] is, according to its meaning,[663] correctly explained by the gloss ἈΡΧῊΚΑΙΤΈΛΟς.[664]

ὉΠΑΝΤΟΚΡΆΤΩΡ. Cf. Amos 4:13, where the LXX. have it for אֱלֹהְֵי־צְבָוֹת.

[640] Cf. Revelation 16:15, where, in like manner, the same fundamental thought of the book suddenly enters with surprising force.

[641] Cf. concerning the present, Winer, p. 249.

[642] Introduction, sec. 2.

[643] Matthew 16:27.

[644] Daniel 7:13; Mark 14:62.

[645] Matthew 26:64.

[646] Cf. Psalms 97:2.

[647] Ebrard.

[648] Among the later Jews, the Messiah is expressly called “the cloud-man” (Wolkenmann) עֲנָנִי or כַר נִבְלִי; cf. Ewald.

[649] Psalms 97:2; Psalms 18:10 sqq.; Nahum 1:3; Grot., Hengstb.; cf. Knobel, Prophetismus d. Hebr., i. p. 361 sqq.

[650] Cf. Revelation 19:1 sqq., Revelation 20:11 sqq., Revelation 21:1 sqq.; Matthew 25:31 sqq; 1 Thessalonians 4:16 sqq.

[651] Introduction, p. 12.

[652] Zechariah 12:10.

[653] Matthew 24:30.

[654] Cf. Revelation 1:9; Revelation 1:12, etc.

[655] But in connection with the circumstance that the LXX. at other places translate the word דקר by ἐκκεντεὶν, not by κατορχεῖσθαι, we must not infer, with Ewald, that Zechariah 12:10 also may have been originally, with the LXX., ἐξεκέντησαν.

[656] Cf. Zechariah 12:10; Matthew 24:30.

[657] Cf. Revelation 18:9.

[658] Cf. 2 Corinthians 2:3; Matthew 27:42-43. See, also, De Wette.

[659] Erasmus, De Wette.

[660] Cf. exposition of Rev 1:7-8.

[661] Observe here again, as in Revelation 1:4, the relation of the name ὁἐρχόμενος.

[662] Revelation 21:6.

[663] Cf. Revelation 1:17, Revelation 2:8, Revelation 22:13.

[664] Cf. Jalkut Rub., fol. 147: “Adam transgressed the whole law, from à to ú,” in Wolf.; cf. also Wetst.

Revelation 1:9 to Revelation 3:22. John receives in a vision the command from Christ to write down the revelations communicated to him, and to send them to the seven churches of Asia (Revelation 1:9-20). This is to be done in such a way that to each one of these churches, in a special letter (Revelation 2:1 to Revelation 3:22), the contents of the revelation are to be applied for encouragement, consolation, and warning.

NOTES BY THE EDITOR

XXIII. Revelation 1:7. μετὰτῶννεφελῶν

Luthardt interprets the clouds as “in heavenly glory.” Trench, on the other hand, maintains that they belong “not to the glory and gladness, but the terror and anguish, of that day. The clouds have nothing in common with the νεφέληφωτεινή (Matthew 17:5), ‘the glorious privacy of light,’ into which the Lord was withdrawn, for a while, from the eyes of his disciples at the transfiguration; but are rather the symbols or fit accompaniments of judgment (Psalms 97:2; cf. Psalms 18:11; Nahum 1:3; Isaiah 19:11).” Both ideas, however, are reconcilable, according as those who contemplate Christ’s coming are believing or unbelieving.

XXIV. Revelation 1:7. οἵτινεςαὐτὸνἐξεκέντησαν

Alford: “The persons intended in this expression are, beyond doubt, those to whom our Lord prophesied in like terms, Matthew 26:64; viz., those who were his murderers, whether the Jews who delivered him to be crucified, or the Romans who actually inflicted his death.”

Revelation 1:9-20

Revelation 1:9-20. As the ancient prophets report their call,[665] in order to prove the divine authority of their declarations,[666] so John presents, in the beginning, the commission given him by Christ himself, in order that the entire book may be acknowledged as that which it directly professes itself to be in Revelation 1:1.

[665] Cf. Jeremiah 1; Isaiah 6; Ezekiel 1-3.

[666] Cf. Amos 7:14 sqq.; Exodus 3.

Revelation 1:10

Revelation 1:10. With ἐγενόμηνἐνπνεύματι we dare not immediately combine ἐντῇκυριακῇἡμέρᾳ, in the sense: “I saw in the Spirit the day of judgment;” i.e., “I foresaw it represented.”[702] In contradiction with this[703] are, the fact that the presentation of ΓΊΝΕΣΘΑΙἘΝΠΝΕΎΜΑΤΙ is in itself complete, the expression ἩΚΥΡΙΑΚῊἩΜΈΡΑ, and the circumstance that the contents of the book are not limited to the day of judgment. The ἘΝΠΝΕΎΜΑΤΙ[704] designates essentially nothing else than the ἘΝἘΚΣΤΆΣΕΙ of Acts 22:18; Acts 11:5. Yet by ΠΝΕῦΜΑ,[705] the Divine Spirit, in his objectivity,[706] cannot be understood,[707] but the πνεῦμα must by all means be interpreted subjectively.[708] The antithesis is γιν. ἐνἑαυτῷ,[709] or, according to 1 Corinthians 14:14 sqq., ἐντῷνοί.[710] The ἐνπνεύματι is understood in one way, Romans 8:9, and in another also in Matthew 22:43; Mark 12:36, where the subjective πνεῦμα is designated as sanctified or prophetically illumined by the objective Spirit of God; while in the present passage, as well as in Revelation 4:2, and especially Revelation 21:10, the reference to the efficacy of the Holy Ghost is in no way removed, but by πνεῦμα is understood only the higher, spiritual nature of man,[711] in virtue of which he is capable of receiving a revelation, having visions, and being ἐνἐκστάσει.

The κυριακὴἡμέρα[712] is the first day of the week, the Sunday, which was celebrated as the day of the Lord’s resurrection.[713] On the holy day, John was especially well prepared to receive the divine revelation. [See Note XXV., p. 125. But there is no foundation for understanding the κυριακὴἡμ. of an Easter Day,[714] or for assigning to that Sunday[715] the fulfilment of the expectation, attested by Jerome, that Christ will return on Easter Day.[716]

ὁπίσωμου refers not to the fact that a revelation of the invisible God is presented,[717] nor that John must first be prepared by hearing for the impending sight, as no one can see God without dying.[718] Against both these views, is the fact that John not only actually sees Christ, but also experiences the complete effect thereof.[719] It is also not to be said that “here clearly the awakening to ecstatic consciousness is described,” as though John at first had seen nothing, “at least, nothing remarkable,” but only first heard;[720] for “the awakening to ecstatic consciousness,”[721] which is not everywhere represented, has already occurred, since John hears or sees,[722] viz., in the Spirit. It is only the unexpected, surprising utterance of the divine voice that is here stated.[723] A comparison may, at all events, be made with Ezekiel 3:12, where, however, the presentation seems to be conditioned by the development of the scene itself.

The mighty, loud[724] voice is like the sound of a trumpet. In connection with the use of the ὡςσάλπιγγος[725] purely as a comparison, the remark is not applicable that the assembling of congregations, and the appearances or revelations of God and Christ, are announced with the sound of a trumpet.[726]

The voice which imparts the command, Revelation 1:11,[727] belongs not to “an angel speaking in the person of Christ,”[728] nor to the angel mentioned in Revelation 1:1,[729] nor to God speaking in distinction from Christ, who speaks in Revelation 1:15.[730] It has been thought that the voice proceeds from him whom John, Revelation 1:12 sqq., sees, and therefore from Christ himself;[731] but on account of Rev 4:1, this cannot be admitted. It is therefore, as in Revelation 4:1, Revelation 10:4; Revelation 10:8, entirely undecided as to whom this voice belongs. This also agrees very well with the ὁπίσωμου.

[702] Wetst.; cf., also, V. d. Honert, Dissert. Apocalypt, p. 77 sqq.; Winer, p. 173; Züll.

[703] Cf., also, De Wette, Hengstenb.

[704] Cf. Revelation 4:2, Revelation 21:10.

[705] Cf., especially, Revelation 21:10.

[706] Cf. LXX., Judges 11:29 : ἐγένετοἐπὶἸεφθάεπνεῦμακυρ. (Numbers 24:2).

[707] As Grotius, who compares Mark 1:23; Mark 5:5; and Ebrard, who compares Acts 4:8 sqq.; and also Klief.,—say more clearly than many other expositors who appear to be of the same opinion.

[708] Cf. 1 Corinthians 14:2; 1 Corinthians 14:14; 1 Corinthians 14:31.

[709] Acts 12:11.

[710] Cf., also, 2 Corinthians 12:2 sqq.

[711] Cf. Romans 8:16.

[712] Cf. 1 Corinthians 11:20.

[713] 1 Corinthians 16:2; Acts 20:7; cf. Dionys. Cor. in Euseb., H. E., iv. 23: τήν

κυριακὴνἁγίανἡμέρανδιάγομεν (“We keep the holy Lord’s day”). Barnabas, Ep., c. Revelation 15 : ἄγομεντὴνἡμέραντὴνὀγδόηνεἰςεὐφροσύνην, ἐνᾖκαὶὁἸησοῦςἀνέστηἐκνεκρῶν, κ.τ.λ. (“We devote the eighth day to gladness, on which also Jesus rose from the dead”), etc.

[714] Eichh.

[715] Beng.

[716] On Matthew 25:24, “The apostolic tradition that, at the time of the Easter vigils, it will not be allowed to dismiss the people before midnight, expecting the coming of Christ” (“Traditionem apostolicum—ut in die vigiliarum paschae ante noctis dimidium populos dimittere non liceat, expectantes adventum Christi”).

[717] C. a Lap.

[718] Exodus 33:20 sqq.; Isaiah 6:5; Ewald, Hengstenb.

[719] As in Isaiah 6:5.

[720] Ebrard.

[721] On ch. 4. (p. 215) Ebrard interprets the ὁπίσωμου very preposterously as “standing upon earth.” Volkmar: As the external world lies extended before man’s face, so what is concealed is back of the world’s view.

[722] Revelation 4:1.

[723] Cf., also, Stern, but who incorrectly refers to Isaiah 30:21. See Knobel on this passage.

[724] μεγάλη, Revelation 5:2; cf. Matthew 24:31; Matthew 27:46; Matthew 27:50.

[725] Cf. Revelation 5:14.

[726] Numbers 10:2; Numbers 10:10; Joe 2:1; Joe 2:15; Exodus 19:19; Matthew 24:31; 1 Thessalonians 4:16; De Wette, Hengstenb., etc.

[727] λεγούσης is to be construed with σαλπ. by attraction.

[728] N. de Lyra.

[729] Ebrard; cf. on Revelation 5:1.

[730] C. a Lap.

[731] Alcas., Ew., Hengstenb.

NOTES BY THE EDITOR

XXV. Revelation 1:10. ἐντῇκυριακῇἡμέρᾳ

Trench: “Some have assumed, from this passage, that ἡμέρακυριακή was a designation of Sunday already familiar among Christians. This, however, seems a mistake. The name had, probably, its origin here. A little later, we find ἡμέρακυριακή familiar to Ignatius, as Dominica solemnia to Tertullian (De Anima, c. 9; cf. Dionysius of Corinth, quoted by Eusebius, H. E., iv. 23, 8; Clement of Alexandria, Strom., vii. 12; Origen, Con.

Cels., viii. 22). But, though the name ‘the Lord’s Day’ will very probably have had here its rise (the actual form of the phrase may have been suggested by κυριακὸνδεῖπνον, 1 Corinthians 11:20), the thing, the celebration of the first day of the week as that on which the Lord brake the bands of death, and became the head of a new creation, called therefore sometimes ἀναστάσιμοςἡμέρα,—this was as old as Christianity itself (John 20:24-29; 1 Corinthians 16:2; Acts 20:7; Epistle of Barnabas, c. 17).” A refutation of the interpretation as “the day of the Lord’s coming” is given in Alford.

Revelation 1:11

Revelation 1:11. ὃβλέπεις. The present is neither to be changed into the future,[732] nor to be explained by the fact, that, with the hearing (Revelation 1:10), the seeing, in the wider sense, has already begun;[733] but is without relation to time, i.e., it is not formally noted that the visions upon which the presentation depends[734] are yet to follow. There is a similar use of ἀποστέλλω, Matthew 23:34. The book into which John, according to the command, wrote what he had seen,[735] is the entire Revelation before us.[736]

The πέμψον in no way necessitates the conception, conflicting with the double ἐγενόμην,[737] that the book was written on Patmos;[738] but rather the sending of the book is explained in accordance with the epistolary superscription, Revelation 1:4 sqq., even if one of the seven cities—perhaps Ephesus—must be regarded the author’s place of abode, from the preponderating consideration shown it above the other cities. It is, of course, in itself improbable that John wrote long after the reception of the revelation, but he rather wrote “while the ἐνπνεύματι still continued in effective operation:”[739] but it would have been impossible[740] for him to write while in the condition which he designates by ἐγεν. ἐνπνεύματι; for an essential element of this condition is the cessation of the activity of the νοῦς, upon which nothing less than every thing pertaining to the literary form and character of the book throughout depends.

The seven cities named are clearly introduced according to their geographical situation. According to the adjustment of vision from the standpoint of one directing the sending of the book,—not of the one writing,—two lines moderately direct appear from Patmos, in which the cities lie. In the first line, from south to north, are Ephesus, Smyrna, and Pergamos; in the second line, which extends from north to south,—since Thyatira, which is in the neighborhood of Pergamos, naturally stands first,—lie Thyatira, Sardis, Philadelphia, and Laodicea. (See on Revelation 1:20.)

[732] Ew., De Wette.

[733] Hengstenb.

[734] Winer, p. 249 sqq.

[735] Cf. Revelation 5:3.

[736] Against Hengstenb.; cf. on Revelation 5:4.

[737] See above.

[738] Hengstenb., Ebrard, Klief.

[739] Lücke, p. 814.

[740] Cf. Ebrard himself vs. Hengstenb.

Revelation 1:12

Revelation 1:12. καὶἐπέστρεψα. John turns,[741]—viz., according to the connection, backwards,[742]—in order to see. This is correctly explained according to its meaning, as “the one who uttered the voice;”[743] the βλέπειν has its foundation in the liveliness and directness of the presentation, which immediately penetrates from the perception of the voice to the speaker himself, just as in Revelation 4:1 λέγων is written, while the subject speaking is only φωνή.

John now sees, after turning, seven golden candlesticks,—but in no way a candlestick[744] with seven branches,[745]—and, in the midst of them, Christ himself (Revelation 1:13). [See Note XXVI., p. 125.

[741] Acts 9:40.

[742] Cf. Matthew 24:13; Mark 13:16; Luke 17:31.

[743] N. de Lyra, Beng., etc.

[744] Cf. the interpretation, Revelation 1:20.

[745] Grot., etc.

NOTES BY THE EDITOR

XXVI. Revelation 1:12. ἑπτὰλυχνίαςχρυσιᾶς

Alford notes the change from the seven-branched candlestick of the temple, as symbolizing the loss of outward unity, so that “each local church has now its own candlestick.” So Trench: “The Christian Church is at once ‘the Church’ and the ‘churches.’ ” Plumptre: “What he needed was to bring out clearly the individuality of each society.” Tait: “These candlesticks were of gold, to denote the preciousness of every thing connected with the Church, and, we may add, the beauty of the Church and her holy services.”

Revelation 1:13

Revelation 1:13. The entire appearance of Christ expresses essentially what has been said of him in Revelation 1:5-6,[746] and is likewise as highly significant as that declaration, as to the entire contents of the book. Hence each of the seven epistles is introduced “by a sketch of his form,”[747] as the majesty of Christ here presented, who holds his people in his hand,[748] is the real foundation and support of the apocalyptic hope.[749]

[746] Cf. Revelation 1:17-18.

[747] Herder.

[748] Cf. Revelation 1:20.

[749] 1 Timothy 1:1; 1 Thessalonians 1:3.

Christ appears in the midst of the seven candlesticks, not walking,[750] but rather, if any thing dare be imagined, standing. He is not named, but is infallibly designated already by the ὅμοιονυἱῷἀνθρώπου.[751] The ὅμοιον is incorrectly urged by those who wish to infer thence that not Christ, the Son of man himself, but “an angel representing Christ,”[752] is meant. In this expression the dogmatic thought is not present, that Christ is essentially more than a mere son of man;[753] but John had to write ὅμοιον, which does not correspond to the simple כְּ, Daniel 7:13 (LXX., ὡς),[754] as the type of the form of the Son of man was to be recognized in the divine majesty of the entire manifestation.[755]

The Lord, who makes his people priests and kings (Revelation 1:5), appears clad in the sublime splendor of the high priest and of kings. He wears the robe of the high priest, reaching down to his feet,[756] which, according to Wis 18:24,[757] was a symbol of the world; yet God himself also appears, as he is royally enthroned, in a similar long robe.[758] To this is added the entirely golden girdle.[759] The girdle of the high priest was only adorned with gold.[760] That Christ wears the girdle πρὸςτοῖςμαζοῖς,[761] not about the loins,[762] is in no way to be urged in the sense of Ebrard: “The twofold nature of the unglorified body, in the nobly endowed upper part of the body, and in the lower part of the body serving the purposes of reproduction, nourishment, and discharge, vanishes in that higher girding, as it is first correctly marked by the girding above the loins.” For, is Daniel 10:5 to be understood of an unglorified body? Cf., besides, Josephus, Antiqq., iii. 7, 2, as to why the priests bind their girdles κατὰστέρνον.

[750] Ebrard, according to Revelation 2:1; cf. on that passage.

[751] Daniel 7:13; cf. Daniel 10:16; cf. Daniel 10:18.

[752] N. de Lyra, Bossuet, Grot., Marek.

[753] De Wette, Hengstenb.

[754] Ebrard.

[755] Cf. Revelation 13:2.

[756] ποδήρης, sc. χιτων.

[757] Cf. Grimm on the passage.

[758] Isaiah 6:1.

[759] Not “girdle-buckle,” which, according to 1Ma 10:89, was peculiar to kings; Hengstenb.

[760] Exodus 28:8; Exodus 39:5.

[761] Cf. Revelation 15:6.

[762] Daniel 10:5.

Revelation 1:14

Revelation 1:14. To the general conception ἡδὲκεφαλὴαὐτοῦ, the part which properly pertains to the description is attached by the more accurately determining καὶ.[763] Thus there is a dependence on the ἡδὲκεφαλὴαὐτοῦ, corresponding to which are the special particulars, each of which is designated with the addition of αὐτοῦ; viz., οἱὀφθ. αὐτοῦ, οἱποδ. αὐτοῦ, and ἡφων. αὐτοῦ, while the καὶαἱτριχ. is without the αὐτοῦ.[764] The order of thought is not, therefore, as De Wette proposes, first concerning the whole of the head, to which also face and beard belong, and then especially to the hair of the head.

The whiteness of the hair signifies neither the freedom from sin of Christ’s earthly life,[765] nor in general the holiness peculiar to him;[766] nor does it designate merely the heavenly light-nature.[767] Christ rather appears here to the Christian prophet in the same divine brilliancy in which Daniel[768] beheld not the Son of man, but the Ancient of days, whose eternity is designated by the whiteness of his hair. This interpretation[769] is justified not only by the type in Daniel, but also by the fact that Christ represents himself as the Eternal One, like the Father, Revelation 1:4; Revelation 1:8, in his words, corresponding to his manifestation, Revelation 1:17-18; cf. Revelation 2:8. The eyes, “as a flame of fire,”[770] are, as all the other features, not without significant reference to the revelation itself.[771] By Revelation 2:18, Revelation 19:12,[772] the idea is presented not of omniscience in general,[773] also not of punitive justice,[774] or of holiness consuming all that is impure[775] without regard to omniscience, but of omniscience combined with holy wrath directed against all that is unholy.

[763] Cf., also, Bengel, Hengstenb., Ebrard.

[764] In Daniel 7:9, according to the LXX., there stands, on the other hand, καὶἡθρὶξτῆςκεφαλῆςαὐτοῦ.

[765] Areth., Coccej., Vieg.

[766] Hengstenb., who, however, understands at the same time, “the majesty of glory.”

[767] De Wette.

[768] Revelation 7:9.

[769] Cf., also, C. a Lap., Calov., Vitr., Storr., Diss. in Apoc., quaed. loc.; Commentatt. ed. Velthusen, etc., iv. 439; Stern, etc.

[770] Revelation 19:12; Daniel 10:6; cf. Virg., Aen., v. 647 sqq.: “Divini signa decoris ardentesque notate oculos—qui voltus vocisque sonus” (“Note the marks of divine beauty and the glowing eyes; what is the countenance, and sound of the voice”). Hom., Il., xix. 365 sqq.: τὼδὲοἱὄσσελαμπέσθηνὡσείτεπυρὸςσέλας (“The eyes shone like the brightness of fire”).

[771] On the other hand, De Wette: “An exaggeration of the spirited, fiery glance of human eyes, to the penetrating, consuming gaze of such eyes as belong to celestial beings, as the Greeks also ascribe to their gods, and as the Son of God has it in an unparalleled way.”

[772] Cf. Psalms 18:9; Psalms 97:3; Deuteronomy 4:24; Deuteronomy 9:3; Hebrews 12:29.

[773] Vitr., Calov., Beng., Stern.

[774] Hengstenb.; cf. Ribera, C. a Lap.

[775] Ebrard.

Revelation 1:15

Revelation 1:15. To such eyes of flame,[776] belong feet ὅμοιοιχαλκολιβάνῳὡςἐνκαμίνῳπεπυρωμένῃ, which tread down unholy enemies.[777] De Wette is wrong in finding in this feature no other meaning than that of the splendor.

The word χαλκολίβανος,[778] which the Vulg. renders by orichalcum,[779] and Luther by Messing, is of doubtful derivation and meaning. Ewald follows an ancient testimony[780] which says that one of the three kinds of incense is so called.[781] As the entire picture has to do with more than color,[782] and as the type of Dan 10:6[783] leads to the idea of brass,[784] incense can in no way be thought of. This is also, within the comparison itself, highly unnatural. The feet appear like brass, but at the same time, as the second member,[785] ὪςἘΝΚΑΜ. ΠΕΠΥΡΩΜΈΝῌ, says, “as in a furnace glowing with fire,” and therefore like the feet of the angel, Revelation 10:2, which are ὩςΣΤΎΛΟΙΠΥΡΌς. But whether the word[786] be a hybrid term composed of χαλκός and לָכָן, and therefore mean glowing white;[787] or “brass from Lebanon;”[788] or be taken as an intentionally mysterious designation of the ambiguous ἬΛΕΚΤΡΟΝ, which denotes an alloy,[789] and also amber,[790] and therefore corresponds in some degree to the former as well as to the second part of ΧΑΛΚΟΛΊΒΑΝΟς,[791]—cannot be certainly decided. The intentional mysteriousness is improbable; even though the idea were possible, that—of course, only in the provincialism of Asia Minor—the word were popularly formed and used in the sense received by Züllig. Wetzel,[792] by recurring to the root λὶβ, i.e., running, flowing, reaches the explanation of molten metal (Erzfluss); perfectly adapted to the meaning, but without sufficient justification in the language.

καὶἡφωνὴαὐτ., κ.τ.λ. Cf. Daniel 10:6; Ezekiel 43:2; Ezekiel 1:24. The force of the voice is represented (cf. Revelation 1:10), but the majesty peculiar to the peaceful murmur of the sea[793] is not to be thought of.

[776] Revelation 5:14, Revelation 2:18.

[777] Psalms 60:12; Isaiah 63:6; cf. Daniel 10:6, where, also, arms which cast down are mentioned.

[778] -ον, Suidas.

[779] Cf. Cic., De Off., iii. 23, 12; Horace, Ars Poet., 202.

[780] In Salmas, Ad Solin., p. 810; also in Wetst.

[781] ὁλίβανοςἔχειτρίαεἴδηδένδρων, καὶὁμὲνἅῤῥηνὀνομάζεταιχαλκολίβανος, ἡλιοειδὴςκαὶπυῤῥὸςἤγουνξανθός (“Lebanon has three kinds of trees, and one that is strong is called χαλκολίβανος, like the sun, and that is to say, the reddish-yellow of fire”) Against this, is the notice in Suidas: χαλκολίβανον, εἶδοςἡλέκτρουτιμιώτερονχρυσοῦ, ἔστιδὲτὸἥλεκτρονἀλλότυπονχρυσίονμεμιγμένονὑελῷκαὶλιθείᾳ (“χαλκ. of the appearance of ἠλέκτρον, more valuable than gold; and ᾕλεκ. is gold of another kind mingled with glass and stone”).

[782] Against Ewald, De Wette.

[783] נְחשֶׁת קָלָל: LXX., χαλκὸςστίλβων. Ezekiel 1:7, LXX., ἐξαστράπτωνχαλκ. Cf. Ezekiel 1:4; Ezekiel 1:27; Ezekiel 8:2, חשְמַל: LXX., ἥλεκτρον.

[784] De Wette.

[785] The particle of comparison parallel with the ὅμοιοι renders the reading πεπυρωμένῳ, which is possible in a critical respect, belonging to χαλκολιβ. (cf. Revelation 3:18), inadvisable for exegetical reasons.

[786] Very arbitrarily translated by Hitzig (Johannes Marc., p. 68), “Ofenerz.”

[787] Grotius, Bochart, Hieroz., 3. p. 900; ed. Lips., Vitr., Hengstb.

[788] Syr., Aeth., Areth., Vatabl., Ebr.

[789] Suidas, s. o.

[790] Ew. ii.

[791] Züllig.

[792] Zeitschr. fur die gesammte lutherische Theol. u. Kirche, Leipzig, 1869, i. p. 94.

[793] Ebrard.

Revelation 1:16

Revelation 1:16. καὶἔχων, κ.τ.λ. Not for καὶείχε, κ.τ.λ.;[794] but the participle occurs in violation of syntax, while John with a few strong touches of his pencil[795] portrays the sublime manifestation.[796] Christ appears, having seven stars[797] in his right hand.[798] The stars are neither to be changed into precious stones which shine like stars, and to be sought in a ring, or seven rings, on Christ’s fingers,[799] nor is it to be said that “the stars soar so easily, freely, and steadily, on or over his right hand, that he might confidently place them[800] upon John’s head.”[801] To ask at all where these stars in Revelation 1:17 must be regarded, is a question both paltry and unpoetic. That Christ has the stars in his right hand, shows that they are his property. This is presented for the consolation of believers,[802] but not in the sense as though the power of Christ over the churches, from which no one can deliver, should he wish to punish,[803] were portrayed. This is entirely foreign to the present passage, and even in Revelation 2:1 sqq. is conceivable only as Christ, who graciously rules and defensively walks in the midst of the candlesticks, can cast a faithless church from its candlestick,[804] or even reject a star.

ΚΑῚἘΚΤΟῦΣΤΌΜΑΤΟς

ἘΚΠΟΡΕΥΟΜΈΝΗ. Again, a new feature of the sublime picture is stated in an asyntactical way. “Who can portray this form? And yet it has occurred, alas! a thousand times, and the form of the God-man is represented as the most miserable cripple.” Thus Herder; while Eichh.,[805] just in the present feature of the description, would find an offence against the laws of painting. The sharp two-edged sword which proceeds from the mouth of the Lord is, in a way similar to the feet like brass, a plastic representation of the divine power of Christ, in complete accordance with the image of the vision according to which he “slays the godless with the rod of his mouth.”[806] Of the power of the word of God, preached by Christ’s ministers, striking the conscience and otherwise divinely efficacious,[807] there is nothing said here. The entire description is purely personal. The sword from the mouth[808] of Christ is directed against his enemies both within[809] and without[810] the Church.[811] What a consolation for those whom he holds in his hands!

ΚΑῚἩὌΨΙςΑὐΤΟῦ designates not the countenance,[812] as ὌΨΙς is used in John 11:44 but not in John 7:24, but[813] the appearance in general. The description is not concluded by a single feature, but so that the entire form appears as surrounded with the brilliancy of the sun. We are forbidden to take ὌΨΙς in the sense of ΠΡΌΣΩΠΟΝ by the comparison of Rev 10:1, where this word, frequently found in the Apoc.,[814] is regularly used; also Daniel 10:6, where ΠΡΌΣΩΠΟΝ occurs, and that, too, in the beginning of the detailed description, is throughout against Hengstenberg’s opinion. In like manner, in the description, Daniel 10:6, ΤῸΣῶΜΑΑὐΤΟῦὩΣΕΙΘΑΡΣΊς, the entire form of the Lord is to be regarded: ῶςὉἭΛΙΟςΦΑΊΝΕΙἘΝΤῇΔΥΝΆΜΕΙ. The additional designation,[815] of course, is not necessarily to be referred to the noonday brilliancy[816] of the sun, but is correctly paraphrased by De Wette: “when its light is at the strongest.”[817] The sun shines in its strength when neither mist nor clouds intercept its rays.[818]

[794] Eichh.

[795] De Wette.

[796] Cf. Revelation 19:12, Revelation 21:12; where, as here, the turning aside from the original construction is facilitated by the preceding features of the description.

[797] Cf. v. 20.

[798] Holding them, Revelation 2:1.

[799] Eichh., Heinr.

[800] v. 17.

[801] Ebrard.

[802] Cf. John 10:28 sq.; Herder, Ebrard.

[803] Hengstenb.; also Ew. ii.

[804] Revelation 2:5.

[805] Cf., also, De Wette.

[806] Isaiah 11:4; cf. Isaiah 49:2; Wis 18:15 sqq.; 2 Thessalonians 2:8.

[807] Hebrews 4:12; Ephesians 6:17; Tichon., Primas., Arethas, Vitr., Calov., Stern; cf., also, De Wette, etc.

[808] The graphic idea lying at the foundation (cf., besides, Psalms 55:22; Psalms 57:5; Psalms 59:8, etc.) is frequently expressed in the rabbins. Pirke Elies.: “Moses removed him with the sword of his lips.—Dathan said to him, ‘Do you seek to slay me with the sword which is in thy mouth?’ ” Wetst., Schöttg., also on 2 Thessalonians 2:8.

[809] Revelation 2:12; Revelation 2:16.

[810] Revelation 19:15; Revelation 19:21.

[811] Ebrard.

[812] Vulg., Luth., Calov., Herd., Hengstenb., Ebrard, De Wette.

[813] Valla, Erasm., Eichh., Ew., Züll.

[814] Cf. Revelation 4:7, Revelation 9:7, Revelation 22:4, Revelation 6:16, Revelation 12:14, Revelation 20:11.

[815] Cf. Judges 5:31; LXX.: ὥςἔξοδοςἡλίουἐνδυνάμοιαὐτοῦ.

[816] Eichh., Heinr.

[817] Against Ebrard.

[818] Hengstenb.

Revelation 1:17

Revelation 1:17. The impression made by the appearance of the Lord[819] is that of mortal terror; for, since death is the wages of sin, no sinful man can stand alive before God.[820] Yet John is supported by Him who is not only absolutely the living, but also, since he himself has passed into death,[821] and has overcome it, has redeemed his people therefrom, as he has the keys of death and hell.

De Wette finds a contradiction in the fact that “the seer beholds all this in spirit, and so represents things as though he had stood opposite to these appearances in his bodily form, and with his ordinary human powers of conception and feeling: cf. Revelation 5:4, Revelation 17:6, Revelation 19:10, Revelation 22:8; Daniel 7:15.” But by the ἘΝΠΝΕΎΜΑΤΙ (Revelation 1:10), his being in the body is not removed. Just as the feeling of those who dream is also customarily expressed in a bodily way, e.g., by actual weeping, it may readily be thought that while John actually sees ἘΝΠΝΕΎΜΑΤΙ—i.e., in prophetic ecstasy—the actual appearance of the Lord, he bodily sinks down.[822]

ὩςΝΕΚΡΌς is not “like one dying,”[823] but “like one dead.” The laying-on of the right hand is, like in Christ’s miracles of healing,[824] an accompanying friendly sign of the aid peculiarly offered through the Word.

The Lord begins his words just as heavenly beings have ordinarily to address men: ΜῊΦΟΒΟῦ. Cf. Luke 1:13; Luke 1:30; Luke 2:10; Mark 16:6 (Matthew 17:7). This, as also in general Revelation 1:17 sqq., suits the opinion of Ebrard, that the falling-down of John was not merely an effect of terror, but “an act of love.”

ἘΓΏΕἹΜΙὉΠΡῶΤΟς, Κ.Τ.Λ. Incorrectly, Wetst., Grot., etc., from dogmatic prejudice: “the highest in dignity—the most despised.” Three times after ΕἾΜΙ, Eichh. mis-points “I am,”—as, Matthew 14:27; John 6:20, which is entirely inapplicable here; and then, ὉΠΡ. Κ. ὉΕΣΧ. = “the only one in his class,” ΚΑῚὉΖῶΝ = “with respect to life, among the living”! Christ is, as the Father (Revelation 1:8), the First and the Last, i.e., he is personally the A and the Ω;[825] and in this lies that which is epexegetically[826] added, that he is absolutely the Living One,[827] who, just on that account, can also give life. This reference of the conception ὁζῶν,[828] which is in itself already necessary, since the personal Eternal One must have his eternity as an energetic attribute, is yet specially emphasized by Revelation 1:18; and that, too, in such way that what is said in both halves of the verse, even though not according to form, yet according to meaning, is related as foundation (καὶἘΓΕΝ.

ΑἹΏΝΩΝ) and consequence (ΚΑῚἝΧΩ, Κ.Τ.Λ.). For, just because Christ who suffered death,[829] after having risen,[830] henceforth does not die,[831] but is living to eternity,[832] he has the keys of death and of hell, i.e., power over them, so that he can preserve and deliver therefrom, but also can cast therein.[833] The figurative presentation of the keys[834] must not be regarded a personification of the θάνατος and the ᾅδης;[835] but, on the other hand also, both can be regarded only as a place, when it is said that “both designate one and the same idea.”[836] Yet the θάνατος, after which the ᾅδης, Revelation 6:8, appears, is, more accurately speaking, to be distinguished from the latter.[837] To think of θάνατος as a place, is inadmissible. The gates of death[838] are spoken of in opposition to the gates of the daughter of Zion;[839] here death is personified, and regarded as a possessor or lord of the gates. The place of death, which appears closed in with gates, is ᾅδης.[840] In this double and not completely symmetrical delineation of the idea, according to which “gates” are ascribed to personal death as well as to local hell, the ΚΛΕῖς must here be understood.

The intention of this entire detailed address is so far in advance of merely freeing John from his terrors of death, as John is the prophet, who himself must experience and understand the majesty of the Lord, whose coming he is to proclaim, in order that he may bring to the churches full testimony concerning the same.[841] Thus Revelation 1:19 suitably concludes.

[819] Isaiah 6:4; Exodus 33:20; Ezekiel 1:28; Daniel 8:17 sqq., Revelation 10:7 sqq.

[820] Cf., especially, Isaiah 6:4.

[821] ἐγεν. νεκρός.

[822] Cf. Acts 9:4.

[823] Eichh.

[824] Beng., Hengstenb.

[825] Revelation 22:13.

[826] καί.

[827] Cf. John 1:1 sqq., John 5:26.

[828] Not equal to ζωοποιῶν, Grot.

[829] ἐγεν. νεκρ. Concerning the aor., cf. Revelation 2:8.

[830] Cf. the ἕζησεν, Revelation 2:8.

[831] Cf. Romans 6:9; Acts 13:34.

[832] ζῶνεἰμι, κ.τ.λ., a strong emphasis of the conception ζῶν.

[833] Cf. Revelation 3:7. This has an entirely different meaning from when Acacus, the porter of the lower world, is called κλεισδοῦχος. Cf. H. L. Ahrens, Das Amt der Schlussel, Hannover, 1864, p. 6.

[834] Revelation 9:1, Revelation 20:1. Cf. Targ. Jon. on Deuteronomy 28:12 : “Four keys are in the hand of the Lord,—a key of life and of tombs, and of food and of rain.” Still more, the mode given in Wetst.

[835] Revelation 6:8; Revelation 20:11. Züll.

[836] De Wette.

[837] Revelation 20:13-14.

[838] מָוֶת, LXX. θάνατος.

[839] Psalms 9:14; cf. Job 38:17.

[840] שְֹׁאוֹל, Isaiah 38:10; cf. the צלְמָוֶת, LXX. ᾅδης, Job 38:11.

[841] Cf. Exodus 3; Isaiah 6; Acts 9.

Revelation 1:19

Revelation 1:19. It is impossible for the οὐν, without reference to Revelation 1:17-18, to serve only to recall the command, Revelation 1:11.[842] Hengstenb. better combines the reference to Revelation 1:11 with that to Revelation 1:17-18: “When, therefore, this fear is removed, do what I have bidden thee.” But, apart from the fact that it is very doubtful whether, Revelation 1:11, Christ himself has spoken, this reference to Revelation 1:17-18, which even does not correspond to the meaning of these verses, is highly unsatisfactory. Grotius seems with greater correctness to remark, “Because you see that I am so powerful.” The Lord, therefore, bases upon the revelation of his own majesty (Revelation 1:17-18) communicated to the prophet, the command to write, i.e., to give written witness to the churches (Revelation 1:1 sqq.); since the contents of this revelation, which is to be communicated, is essentially nothing else than the full unfolding of what has been beheld by the prophet (Revelation 1:12 sqq.), and the majesty of Christ disclosed by the Lord himself in significant words (Revelation 1:17-18). For the Living One will come; who was dead (Revelation 1:18), whom they have pierced (Revelation 1:7), but who is alive in eternity, whom John beheld, and was commissioned by the Coming One himself to proclaim his advent.

This is also given by the sense of the following words, which more accurately designate the subjects to be written of: ἄεἰδες, κ.τ.λ. There can be no doubt that the εἰδες refers to the vision above narrated. The καὶἅεἰσὶν, moreover, after its reference to ἃεἰδ., or to κ. ἃμελλ., κ.τ.λ., is fixed, means either “and what it is,” i.e., signifies;[843] or, “and what is,” i.e., the present relations.[844] The latter is far more natural, especially as the antithesis between ἃεἰσὶν and ἃμέλλειγεν. is marked particularly by the retrospection of the μετὰταῦτα to the ἃεἰσὶν. Yet it must not be said that the ἃεἶδες in ch. 1, ἃεἰσὶν in chs. 2 and 3, and ἃμελλ., κ.τ.λ., are comprised; but, rather, the epistles already contain the future, and the succeeding chapters the present; yea, the entire book bears the true prophetic stamp in this, that what is future is also prophesied of the present.[845] That in Revelation 1:20 a point of the vision, Revelation 1:12 sqq., is actually indicated,[846] can be decided concerning the meaning of the ἃεἶδες the less, as by the ἃεἶδες the entire vision, Revelation 1:12 sqq., is meant.[847]

[842] Against Aretius, who immediately remarks, “ἔκστασις injures the memory;” also against De Wette.

[843] Alcas., Aret., Eichh., Heinr., Herd., Ew., Bleek, De Wette; cf. Klief., “what they are.”

[844] Areth., N. de Lyra, C. a Lap., Grot., Calov., Vitr., Beng., Wolf, Züll., Hengstenb., Ebrard, Lücke p. 401, Volkm.

[845] Cf. Introduction, sec. 2.

[846] Cf. Revelation 17:7 sqq., and elsewhere.

[847] Against De Wette; also against Kliefoth.

Revelation 1:20

Revelation 1:20. τὸμυστήριοντῶνἑπτὰἀστέρων, κ.τ.λ., is to be regarded as dependent upon γράψον. This idea is already correctly explained by N. de Lyra: “the sacrament of the stars, i.e., the sacred secret signified by them.” Μυστήριον and ἀποκάλυφις are correlate ideas; for a μυστήριον is all that man understands, not by himself, but only by divine publication and interpretation,[848] such as immediately follows.[849] When, now, John has seen the mystery of the seven stars which are at the Lord’s right hand,[850] and is to write of the mystery of the seven golden candlesticks, this is in no way undone by the second half of Rev 1:20, where only the simple explanation of the mysterious symbol is given. As the words τὸμυστηρ.

χρυσᾶς[851] are formally equivalent to the words ἋΕἾΔΕς

ΤΑῦΤΑ, so, also, the mystery of the seven stars and candlesticks in substance corresponds thereto. The command to write this mystery is fulfilled by nothing else than the entire book: for the prophetic development of the hope of the victorious completion of the Church of Christ by his return depends upon the mystery of the seven stars in Christ’s hand, and the seven candlesticks in whose midst Christ walks; i.e., that Christ is the protector of his Church, vanquishing all enemies. This consolatory hope, perceptible only to believers, is the chief matter in the mystery of the stars and candlesticks which the prophet beholds, and whose meaning he is to testify to the churches.[852] If now, before the mystery of the seven stars with the entire treasures of prophetic admonition, warning, and comfort, be stated in this sense,[853] an express interpretation of the symbols beheld by John be given,[854] this is just the key to the entire mystery,—the fundamental meaning, from which the correct application of all that follows depends. The essential meaning of the two symbols is unmistakable: the candlesticks are an easily understood figure of the churches,[855] which have received their light from Christ, and continue to be sustained by the Lord, who walks in their midst.[856] An allied idea must lie, however the ἌΓΓΕΛΟΙ be understood, in the symbol of the stars in Christ’s right hand, whereby, at all events, the ἌΓΓΕΛΟΙ of the churches are described, and that in such a way that to the churches themselves belongs[857] what is ascribed to their angels.[858] So far, all interpreters are unanimous. The controversy centres upon the word ἌΓΓΕΛΟΙ. This must mean either “messenger”[859] or “angel.” To the former meaning, Ebrard holds, by understanding messengers of the churches to John: not “ordinary letter-carriers, but delegates of the churches, who report to him, and are again to convey his apostolic prophecies to the churches; who therefore hold a similar position between him and the churches to that which Epaphroditus probably held between Paul and the Philippians;”[860] yet these messengers are represented as existing not in reality, but “only in vision.” “Beneath the stars, John is to regard himself the ambassador of the churches.” Against the unnaturalness of such an opinion, Vitr.,[861] Wolf, Schöttgen, Beng., Eichh., Heinr.,[862] Ewald, etc., have guarded, who understand the “messenger” of the Christian churches, after the manner of the Jewish שְׁלִיחֵ צִבּוּר, of an officer subordinate to the priest, who has to read, pray, and care for external matters of many kinds.

But apart from the question as to whether this messenger of the synagogue existed already in apostolic times, the same can only with difficulty be regarded a type of the Christian bishop or elder; for only that officer, and not the deacon,[863] dare at any rate be regarded such representative of the entire church, as the ἄγγελος appears in the seven epistles. The latter view is taken by those who, appealing to Malachi 2:7; Malachi 3:1,[864] and, as to what refers to the symbol of the stars, to Daniel 12:3, understand the ἌΓΓΕΛΟΙ, i.e., angels, as superintendents (Vorsteher), teachers, as bishops or presbyters.[865] So also R. Rothe,[866] who, however, in the angels of the churches perceives only “a prolepsis of bishops in the idea,” i.e., regards the bishops as an ideal whose realization is still to be expected. Here finally belongs, also, Hengstenb., who nevertheless[867] regards the angels of every individual church, not as an individual, but as “the entire church government,” i.e., the body of presbyters,—eventually with a bishop at the head,—together with the deacons. This manner of exposition, which in its original simplicity always commends itself more than in its elaborate modifications by Rothe and Hengstb., is at variance partly with the use of the word ἌΓΓΕΛΟς otherwise in the Apoc., and partly with the decisive circumstance, that, in the epistles which are directed to the ἌΓΓΕΛΟς of each congregation, the relations of the congregations themselves are so definitely and directly treated, that, for the full explanation of this appearance, the view that the bishops or the entire governing body of the church are the representatives of their churches, besides not being in itself entirely justified, is not at all sufficient. Thus the view still remains, that, as Andr. and Areth. already say, the angel of the church is the church itself.

In a certain analogy with Revelation 14:18, Revelation 16:5,[868] where the angel of the elements, as the nations and the individuals are called, the ἌΓΓΕΛΟς of a church can be regarded[869] the personified spirit of the church.[870] This conception is not identical with that of the ἌΓΓΕΓΟςἜΦΟΡΟς,[871] according to which, e.g., among the rabbins, the fundamental principle obtains, “God does not punish any people below without first casting down its chief from above,”[872] but has been formed in dependence thereon.[873] Against this, the objection cannot be made valid, that the article is absent before ἄγγελοι: for the question has to do only with what is comprised in ἄγγελοιτ. ἐκκλ., which is symbolized by the figure of the stars, without its being expressly marked here that the seven stars signify at any time one angel of the seven churches; just as, in the succeeding words, it is only expressly said that the seven candlesticks mean the seven churches, but not that the precise churches mentioned in Revelation 1:11 are meant. But, as this designation of the conception is self-evident from the connection, so it is clearly inferred, from the superscription of the epistles which follow, that the angels of particular churches are meant. The most plausible objection against our exposition is made by Rothe; viz., that it is not proper, that, by the symbol of the stars, another symbol, viz., that of the angels, should be represented, especially alongside of the real ideas of the churches, which, also represented by a special symbol, are clearly distinguished from the ἄγγελοιτ. εκκλ. But[874] the ἄγγελοιτ. εκκλ. are to be regarded not at all as a symbol, but as—of course ideally—reality; and, according to this conception, to be in fact distinguished from churches that have been observed. If the ἐκκλησία, which is symbolized by the candlesticks, is considered, it appears variously composed of individual elements of various kinds, each of which is especially judged and treated of by the Lord; while, on the other hand, the ἄγγελοςτ. ἐκκλησίας appears as the living unity of the one organism of the church, which, as it were, in mass clings to the Lord. Thus it is, that the epistles are directed, not to the angels of the churches, and besides to the churches, as must be expected even according to Rothe’s meaning, but only to the angel of each church; and yet in such way that their entirety as one person, one spiritual body, is declared. [See Note XXVII., p. 125.

[848] Matthew 13:11; Mark 4:11; Romans 11:25; Ephesians 5:32; Ephesians 1:9.

[849] Cf. Revelation 17:7.

[850] ἐπί, i.e., resting on the same, and therefore as to substance nothing else is to be understood that the ἐν, v. 16.

[851] In an apposition without the καὶ.

[852] Inconceivable, however, is the idea expressed by Klief., that, during the entire revelation (until Revelation 22:5), the Lord remains standing alongside of John in the situation described in the vision, Revelation 1:10-18. Already in ch. 4 the situation changes.

[853] Chs. 2, 3, and also ch. 4 sqq.

[854] v. 20b.

[855] Cf. Revelation 2:5.

[856] Cf. Matthew 5:14 sqq.

[857] Revelation 1:4; Revelation 1:11.

[858] Chs. 2 and 3.

[859] Luke 7:24; Luke 9:52; James 2:25; but certainly not 1 Timothy 3:16, as Ebrard thinks.

[860] Philippians 4:18; cf., also, Colossians 4:12.

[861] Cf. De Synag. vet., iii. 2; 2, 3.

[862] Yet cf. II. p. 205.

[863] Concerning whom it could formerly have been thought otherwise, with Ewald. Yet Ew. 2., the mediator, i.e., the Vorsteher, of the church.

[864] Exodus 23:20; Isaiah 42:19; Psalms 103:20 sqq.; Hengstenb.

[865] Primas, Beda, N. de Lyra, Zeger, Drus., Alcas., C. a Lap., Bossuet, Beza, Grot., Calov., Herder, Klief., etc.

[866] Anfänge d. christl. Kirche, i. p. 423 sqq.

[867] Cf. Brightman, Alsted.

[868] Cf. Revelation 7:1, Revelation 9:11; Daniel 10:13; Daniel 10:20; Matthew 18:10; Deuteronomy 32:8 (LXX.).

[869] Cf. Salmas, De episc. et presb., p. 183; Wetst., Züll., Bleek, etc.

[870] De Wette, Lücke, p. 432.

[871] So Hilgenf., Introd., p. 412. But the contents of the epistles do not harmonize with the idea of an actual guardian angel. Gebhardt, p. 39 sq., has accepted the presentation as above given.

[872] In Wetst.

[873] Cf. also Volkm., who, however, mentions also that the ἀγγ. ἔφορος has “his earthly substratum” in the president of the congregation.

[874] Cf. Lücke.

In conformity with the vision, Revelation 1:12 sqq., and the epistles which in chs. 2 and 3 are directed to the seven churches,[875] must be the answer to the question as to what is the significance of these churches in the sense of the writer of the Apoc. Of the two chief views that are possible, according to which they appear either in purely historical definiteness, or in a certain typical position, the latter in the nature of the case has to be presented with many modifications, which, taken together, depend more or less upon an historical view; while, according to the former view,[876] there is no denial of a more general significance of the seven churches, at least in the sense that the epistles directed to them share the universal ecclesiastical relation of all the apostolic writings to particular congregations.[877] But against this opinion of Hengstenb.,—who, in accordance with his false view of the relation of the section Revelation 1:4 to Revelation 3:22 to the whole book,[878] comprehends the seven churches collectively with the utmost limitation,[879]—is, first, the number seven;[880] and, secondly, the meaning of that vision wherein Christ appears in the midst of the seven candlesticks, i.e., churches, which therefore cannot be without a typical significance, since Christ is Lord and Saviour of all the churches (with which it also harmonizes well, that Christ writes to the angels of the churches; a conception, which, since it is of a more ideal nature, especially adapts itself to the fact that the churches, while appearing in all their historical definiteness, yet at the same time are found in a typical sense); and, thirdly and finally, the contents themselves of the letters, whose pertinence to the universal Church[881] is not only expressly emphasized,[882] but also concurs in its essential leading features with the chief thoughts of the entire book. But the significance of the seven churches is not to be limited to the entire Church of Asia Minor,[883] which only then, through this intermediate member, attains its further reference to the Church universal: rather, in the seven churches, the entire Church of Christ is regarded,[884] since it is a peculiarity of the writer of the Apoc. to present the general and ideal realistically, and in a definite, plastic way.[885] But with this it is also established, that all further determinations which have been connected, even by a play of words, with the names of the individual congregations,[886] are entirely arbitrary. This applies especially to the strange controversy as to whether, in the seven epistles, the conditions of the Church of Christ be understood synchronistically, and that, too, eschatologically, i.e., so that only “at the end of Church history,” immediately before Christ’s return, are we to expect the corresponding forms of Christian Church-life;[887] or whether the prophetically portrayed conditions are to be understood consecutively of seven periods of Church history, succeeding one after another;[888] or, finally, whether they be partly consecutive and partly synchronistic.[889] The sort of foundations upon which such artificial interpretation is supported is shown, e.g., by Ebrard, who explains the first four epistles consecutively, because the promises in them[890] are regarded as derived “from consecutive epochs of O. T. history: Paradise, Death, the Departure from Egypt, the Kingdom of David.” The context shows that John has in view particular circumstances of churches present to him, and therefore that the number seven of these churches is contemplated as a mirror of the entire Church.[891] In a chronological relation, the apocalyptic prophecy of these seven epistles extends just as far, and is limited in the same truly prophetic way, as the apocalyptics of the entire book, which gives the full explanation of the fundamental thought contained already in the vision, Revelation 1:12 sqq., and the epistles belonging thereto; viz., the unfolding of the prophecy, “The Lord cometh.”

[875] Cf. Revelation 1:4; Revelation 1:11.

[876] Wolf, Harenburg (who nevertheless understand seven Jewish and Judaeo-Christian schools found in Jerusalem, and named after the Asiatic cities), Herder, Lücke,—cf., on the other hand, Harenb.,—De Wette, Bleek, Hengstenb., etc.

[877] Hengstenb.

[878] Cf. on Revelation 1:4.

[879] Cf. Lücke, Ebrard, and already Vitr.

[880] For it is certain that in Colossä and Hieropolis (Colossians 4:14), and probably, e.g., in Tralles and Magnesia (cf. the Letters of Ignatius), there were churches; so that John, for the sake of the significative number seven (“completeness is symbolized by the number seven,”—N. de Lyra, etc.), is compelled to limit himself to those mentioned.

[881] Cf. already the Fragment of Muratori: “For although in the Apoc., John writes to the seven churches, yet he speaks to all.” Wieseler’s Ausgabe in the Stud. u. Krit., 1847, p. 815 sqq.

[882] Revelation 2:11; Revelation 2:17, etc.; cf. Revelation 1:3, Revelation 22:9; Revelation 22:18 sqq.

[883] As Lücke wishes.

[884] Victorin, Areth., Beda, N. de Lyra, Grot., De Wette, etc.

[885] Cf. the idea of the seven angels and (Revelation 1:4) the seven spirits.

[886] “Ἔφεσος reminds them that they ought to be inflamed with the desire for eternal things, for ἔφεσις is desire.” Grot. Cf. even Ebrard.

[887] Hofmann, Weiss, u. Erfüll., ii. pp. 320, 324.

[888] Mede, Brightm., Vitr.

[889] Ebrard.

[890] Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:27.

[891] According to Kliefolh, Zahlensymbolik der. H. Schr. Theolog. Zeitsch., 1862, p. 53) what is consecutive lies just in the number seven. Similarly in Commentar (p. 271: “The number seven shows the development allotted the entire Church”).

He understands the entire first part (Revelation 1:20 b–3:22) as a statement of the ἃεἰσὶν (Revelation 1:19), i.e., of those which are the things beheld (Revelation 1:10-18) for the present course of time, while Revelation 1:20 b gives the meaning of Rev 1:10-18; and then in chs. 2 and 3 are portrayed the developments of Christianity originating in the present, before the “far in the future” final period beginning with Revelation 4:1. Only in the last four epistles does Klief. find a reference to the parousia, as the circumstances portrayed therein are actually to extend in close consecutive chronological sequence until the epoch of the parousia. What is consecutive in the number seven, derived here (p. 163) from the order of the divine working, is referred, however, by Klief. (on Revelation 17:9, p. 210) to the relations of the anti-Christian world-power, which (iii. p. 258) is called “the final work of the Devil.”

NOTES BY THE EDITOR

XXVII. Revelation 1:20. ἄγγελοιτῶνἑπτὰεκκλησιῶν

In harmony with Düst., Gebhardt (p. 39): “ ‘The angel of the church’ represents it as a unity, an organization, as a moral person, a living whole, in which one member depends upon and affects the others, in which a definite spirit reigns, and by which one church is distinguished from another.” Lange: “The personified character or life-picture of the Church.”

Weiss (Bibl. Theol. of N. T., ii. 270) regards the angels of the churches as “their protecting angels.” Alford’s long argument is to the same effect.

Supporting the view that the angels are the superintendents, pastors, or bishops, are: Cremer (Lexicon): “To see in ἄγγελοι here a personification of the spirit of the community in its ‘ideal reality’ (as again Düsterdieck has recently done), is not merely without any biblical analogy,—for such a view derives no support from Daniel 10:13; Daniel 10:20; Deuteronomy 32:8; LXX.,—but must also plainly appear an abstraction decidedly unfavorable to the import and effect of the epistles. It would have been far more effective, in this case, to have written τῇἐν … ἐκκλησίαγράψον. Assuming the ἄγγ. τῶνἐκκλησ. to be those to whom the churches are intrusted, the only question is, To what sphere do they belong, the terrestrial or the super-terrestrial? Their belonging to the earthly sphere is supported above all by the address of the epistles; secondly, by the circumstance that the writer of the Apocalypse could not act as messenger between two super-terrestrial beings (cf. Revelation 1:1; Revelation 22:6); and, further, by the consideration that, as the candlesticks, so also the stars, must belong to one and the same sphere. But, if by this expression we are to understand men, it is natural to think of Act 20:28; 1 Peter 5:2; and that, too, so that these ἐπίσκοποι or πρεσβύτεροι are those whose business it is to execute the will or commission of the Lord, in general as well as in special cases, to the churches, as those whom the Lord has appointed representatives of the churches, and to whom he has intrusted their care: cf.

Acts 20:28; Malachi 2:7.” Stier: “Persons who stood before the Lord’s view, as the representative leaders of the church, with or without prominent office, but in prominent spiritual position, and therefore assumed to be the receivers of that which was to be said in the church. They are by no means collectively the ‘teaching order,’ or ‘the eldership,’ or any thing of the kind, but actual individual persons.” Philippi (Kirchl. Glaubenlehre, v. 3, 287): “The ἄγγελος here is neither to be spiritualized as the personification of the spirit of the congregation, nor also to be taken collectively as the entire official body, or presbytery, of the church. But, as the spirit of the congregation is represented in the presbytery, so was the spirit of the presbytery in its official body, or bishop; and therefore he also, as not merely the official, but, at the same time, the spiritual summit of the entire body, is chiefly responsible for its spirit.” Luthardt: “God’s messengers, who speak in God’s name, therefore here die Vorsteher.” Trench argues at length (pp. 75–83) that the term can refer only to a bishop, and that, too, “not merely a ruling elder, a primus inter pares, with only such authority and jurisdiction as the others, his peers, have lent him.” Plumptre: “The word ‘angels’ might well commend itself, at such a time, as fitted to indicate the office for which the received terminology of the Church offered no adequate expression. Over and above its ordinary use, it had been applied by the prophet whose writings had been brought into a new prominence by the ministry of the Baptist, to himself as a prophet (Malachi 1:1), to the priests of Israel (Malachi 2:7), to the forerunner of the Lord (Malachi 3:1). It had been used of those whom, in a lower sense, the Lord had sent to prepare his way before him (Luke 9:52), and whose work stood on the same level as that of the seventy.

Here, then, seemed to be that which met the want. So far as it reminded men of its higher sense, it testified that the servants of God, who had been called to this special office, were to ‘lead on earth an angel’s life;’ that they, both in the liturgical and the ministerial aspects of their work, were to be as those who, in both senses, were ‘ministering spirits’ in heaven (Hebrews 1:14). It helped also to bring the language of the Revelation into harmony with that of the great apocalyptic work of the Old Testament, the prophecy of Daniel. On the other hand, we need not wonder that it did not take a permanent place in the vocabulary of the Church. The old associations of the word were too dominant, the difficulty of distinguishing the new from the old too great, to allow of its being generally accepted.” Tait: “This name is not, certainly, applied elsewhere in the New Testament to a bishop, nor is it applied to a presbyter; but it is in perfect accord with the symbolical character of the book in which it occurs, and is admirably adapted to express the nature of the office, and the responsibilities of those to whom the spiritual charge of the several churches was committed.”