Revelation 1:11 Komentář

This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it (Rev 1:1, Rev 1:2). II. The apostolic benediction pronounced on all those who shall pay a due regard to the contents of this book (Rev 1:3-8). III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation (Rev 1:9 to the end).

This chapter contains the preface and introduction to the book, and the first vision in it. The preface begins with the title of the book, in which the subject matter of it is pointed at, a Revelation; the author of it, Jesus Christ, who had it from his Father; the minister of it, an angel: the person to whom it was made known, described by his name, office, and the testimony he bore to Christ, his Gospel, and to whatever he saw; and for encouragement to persons to read, hear, and observe it, happiness is pronounced to them Rev 1:1; the inscription of the book follows, in which are the name of the writer, and the place where the churches to whom it is inscribed were, with a salutation of them; in which grace and peace are wished for them, from God the Father, from the Holy Spirit, and from Jesus Christ; who is described by characters expressing his prophetic, priestly, and kingly offices, and by the benefits, favours, and honours bestowed by him on his people, to whom a doxology or ascription of glory is made, Rev 1:4; who is further described, first by his future visible coming in the clouds, which will greatly affect the inhabitants of the earth, and then by himself, as the eternal and almighty God, Rev 1:7; and in order to introduce the vision, hereafter related in this chapter, he that saw it gives an account of himself, by his name, by his relation to the churches, and by his partnership with them in affliction, and of the place he was in; and for what, and of the time when he had the vision, and the frame he was in, and what awakened his attention to it, Rev 1:9; and how, that adverting to it he saw seven golden candlesticks, and in the midst of them one like the son of man, who is described by his clothes and girdle, by his head, hair, and eyes, by his feet and voice, by what he had in his right hand, and by what went out of his mouth, and by his face shining like the sun in its strength, Rev 1:12, next is related the effect this vision had on. John, who upon it fell down as one dead, but was comforted by Christ, laying his right hand on him, and telling him who he was, and bidding him write what he had seen, or should see, Rev 1:17; and the chapter is concluded with an interpretation of the mystery of the seven stars, and the seven candlesticks, Rev 1:20.

Saying, I am Alpha and Omega, the first and the last,.... These characters, which are repeated here; see Gill on Rev 1:8; are left out in the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions; but are very fitly retained, to point out the person that speaks; to express his dignity, deity, and eternity; to excite the attention of John, and to give weight to what he said: and, what thou seest, write in a book; that it might remain, and be read of all men, and be profitable to the churches in the then present age, and in all future ones: and send it unto the seven churches which are in Asia; from whence it appears, that not only the seven following epistles were sent to the churches, but that after John had written in a book the account of all the visions that he saw, the whole was sent unto them, for their use and benefit; and who are particularly named: unto Ephesus; which was a city of Ionia, and which Pliny calls (f) the work of the Amazons, and the light of Asia; it was famous for the temple of Diana, but more so for having a church of Christ in it: hither the Apostle Paul came and preached, and continued for the space of two years; where a very famous church was planted by him, and proper officers appointed, to whom he wrote a very excellent epistle: this is now a miserable desolate place, not a city, but a village; and is called by the Turks, Aiasalik: of this place and church; See Gill on Act 18:19, Act 20:17, and unto Smyrna; another city of Ionia, so called from Smyrna, the wife of Theseus (g), the builder of it; or from Smyrna, an Amazon (h), the relies of whose marble bust are to be seen there to this day: it lies about forty six miles from Ephesus, and is by the Turks now called Esmir, and is still a place famous, not for pompous buildings, but for number of inhabitants, riches, and commerce: and unto Pergamos; this was a city of Mysia, situated by the river Caicus, formerly the seat of the kings of Attalia, and was bequeathed by Attalus, their last king, to the Romans: it is famous for being the native place of Galen the physician, and of Apollodorus the rhetorician, master to Augustus Caesar, and for the invention of parchment in it, from whence it seems to have its name: it is now called by the Turks Bergamo, and is almost sixty four miles from Smyrna: and unto Thyatira; a city of Lydia, near the river Lycus, formerly called Pelopia, and Euhippia, and now, by the Turks, Ak Hissar, or "the white camp", and is distant from Pergamos about forty eight miles; See Gill on Act 16:14, and unto Sardis; this was another city of Lydia, situated at the side of Mount Tmolus, it was the metropolis of Lydia, and the seat of King Croesus, and is now called, by the Turks, Sart; and instead of a famous city, it is now an obscure little village, of mean houses, and scarce any other inhabitants in it than shepherds and cow keepers, and is thirty three miles from Thyatira: and unto Philadelphia; another city of Lydia, situated at the foot of Mount Tmolus; it had its name from Attalus Philadelphus, the builder of it; it is now called, by the Turks, Alah Shahr, or "the fair city", though there is nothing beautiful or magnificent in it; it is distant from Thyatira about twenty seven miles: and unto Laodicea; another city of Lydia, near the river Lycus, first named Diospolis, afterwards Rhoas, and is now, by the Turks, called Eski Hissar, or "the old camp"; and is inhabited by none, unless it be in the night, by wolves, foxes, and jackals, as our countryman Dr. Smith affirms, in his "Notitia" of the seven churches of Asia; from whom I have taken the account of these cities as they now are, and the rest from Pliny and Ptolomy chiefly, (f) Nat. Hist. l. 5. c. 29. (g) Herodot. de Vita Homeri. c. 2. (h) Vid. Hiller. Onomastic. p. 932.

There are many cities in Asia, but he himself commands to write to those who have been taught by him and have already accepted the faith of Christ. For what could one advise to those who are unbelieving and have turned away from the saving word?

We have already said that he addressed one church which exists during the time of the whole world, that is, from that time when he spoke to the consummation of the world. Since he now mentions the names of these churches specifically, let us see what meanings they have.… There is a mighty mystery in the names which we will examine and discuss to the extent that God allows. Ephesus means “my will” or “my plan.” He wills that we know that the whole reality of our faith and the dignity of the catholic church is not to be ascribed to human merit, but they are the will of God and the disposition of the divine purpose. Smyrna means “their song.” And what else is the song of the perfect if not the celestial doctrine and the preaching of the gospel and the advance of the Christian religion, or the melodious confession of the catholic church? Pergamum means “to him who divides their horns.” This refers either to the insolence of the powers of the air, or to the arrogance of the heretics. And he teaches that the pride of the powers is always to be separated and divided from the congregation of the church, for the horns are either power or arrogance. He writes to Thyatira, that is “enlightened.” This signifies that, after the expulsion of heretical pride and after the defeat of temptations from the powers of the air, the holy church is deserving of the light of righteousness. Sardis means the “beginning of beauty.” The church is seized by the sun of righteousness and is illumined by the light of truth, so that she might have the beginning of beauty, the Lord Jesus Christ, and might always shine in perpetual light. Philadelphia means “preserving devotion to the Lord.” After possessing the sun of righteousness, after the illumination of holiness, after the comeliness of holy beauty, the church rightly is devoted to the Lord and preserves herself by an inviolable observation of devotion. Laodicea means either “a tribe beloved of the Lord,” or, as some would have it, “a birth is expected.” Both are meaningful, for she who has merited the beauty of faith and the sun of righteousness and knows that through faith the Lord cleaves to her, might also be a tribe whom the Lord loves, who is both loved by the Lord and preserved by the Lord. Furthermore, the church might well await her own birth, either the regeneration of baptism or the glory of the resurrection, whenever she preserves herself by humility and patience.

And send to the seven churches, etc. The Church of Christ was not then only in these places, but the fullness consists in the number seven. Asia, which is interpreted as elevation, designates the proud height of the world in which the Church sojourns; and, as is the custom of divine mystery, the genus fits the species. For the Apostle Paul also writes to seven churches; not, however, the same as John. And although these seven places are a figure of the whole sevenfold Church, yet specific things happened in these which he reproaches or praises.

I was in the spirit on the Lord's day. Here we need to start speaking about species and genus individually. John's spirit did not leave his flesh altogether when he saw this, because his body could not have survived without spirit; but, being in ecstasy, he could not feel or understand anything through his body. Note also that he says he was in the spirit not on the Sabbath, but on the Lord's day, because the old law, which produced death, had already passed, and the new one, which gives life, had become well-known with Christ's Resurrection. Allegorically, the Church is also shown to be the Lord's day, because, in the elect, it mortifies the deeds of the flesh by the spirit [Rom. 8:13] so that it may rise in the spirit in the conduct of a new life. Whence this saying of the apostle: You are not in the flesh, but in the spirit. [Ibid. 9] And heard behind me a great voice, as of a trumpet, saying: What thou seest, write. What one should know is that just as John heard it in the spirit, so was the voice spoken to him spiritual. We should however ask the question of what back a spirit could have to be able to hear a voice behind him. It seems then that the face of that spirit was the very force of divine contemplation, and its back, obliviousness of present matters. Therefore he heard the voice in the things he had forgotten, the purpose of this being to make him turn his mind's face towards them and write in a book everything he saw; as if the voice were saying to him, “Those things which you are beginning to see in the spirit of God, either have been done or must be done here, where you hear me sounding without sound, that is on earth.” With the words What thou seest, write, it is as if he were saying “what thou art about to see,” for he had not seen anything yet. Allegorically, the Church hears a voice concerning its union with Christ, behind it, from the law and the prophets, like this: They shall be two in one flesh. [Gen. 2:24] This voice, whether with regards to the Church or with regards to John, is rightly called great, because it speaks of the highest mysteries, and because of that it is compared to a trumpet and spread by the mouths of the preachers; whence it is said to one of them, Lift up thy voice like a trumpet. [Is. 58:1] This voice, through John, tells the Church to write what it sees, that is, to keep it in mind. And send to the seven churches, to Ephesus, to Smyrna, to Pergamus, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. We need to say how the interpretations of these names tally with the universal Church. Ephesus translates to “my will” or “my counsel”: and whose counsel, but that of the one who casteth away the counsels of princes, but his counsel standeth forever? [Ps. 32:10-11] Moreover, the Church is the will of God, to which it is said through the prophet, Thou shalt be called My will. [Is. 62:4] Note also that will pertains to love, while counsel pertains to correction. Indeed, someone is the will of God when they submit to the Creator not out of fear of punishment, but willingly; whereas if someone wants to join neither for fear nor for love, they are given a speech of correction through the action of divine mercy so that they may abandon their error and receive the counsel of salvation. Smyrna translates to “their canticle,” that is the elect's, and that canticle is the new commandment. Therefore the Church sings this canticle every day when it fulfills the new commandment by loving God and neighbor. Pergamus translates to “separating their horns”: and whose horns but Christ's and the Devil's? So by Christ's horns is represented his kingdom, that is the Church, and by the Devil's horns, it is also his kingdom that is represented, that is the wicked. Hear therefore the separation of the horns: I will break all the horns of sinners, and the horns of the just shall be exalted. [Ps. 74:11] Thyatira means “enlightened”: and what other enlightened one are we to understand, but the one to whom it is said by Isaiah, Arise, be enlightened, O Jerusalem? [Is. 60:1] It is appropriate for the Church to be called enlightened, so that it should remember that it used to be darkness; whence the apostle to its members: You were heretofore darkness, but now light in the Lord. [Eph. 5:8] Sardis means “for the prince of beauty,” and “fitted” or “prepared” is implied. The prince of beauty is the one about whom the Psalmist says, beautiful above the sons of men. [Ps. 44:3] And who is prepared for him, if not the one about whom the prophet says to the same prince, The queen stood on thy right hand, in gilded clothing; surrounded with variety? [Ibid. 10] Philadelphia translates to “saving the inheritance for the Lord.” From this it is right to understand the Church of the elect, which strives to save itself with divine help. Indeed it is about this inheritance that it is said, I will give thee the Gentiles for thy inheritance. [Ps. 2:8] Laodicea translates to “tribe lovely to the Lord” or “they were in vomit”: this interpretation shows the good mingled with the wicked in the Church.

The preface to this book, and the promise to them who read it, Rev 1:1-3. John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, Rev 1:4-8. Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, Rev 1:9-11. Of whom he gives a most glorious description, Rev 1:12-18. The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, Rev 1:19, Rev 1:20. The Revelation of St. John the divine. To this book the inscriptions are various. " - The Revelation. - The Revelation of John. - Of John the divine. - Of John the divine and evangelist. - The Revelation of John the apostle and evangelist. - The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos. - The Revelation of Jesus Christ, given to John the divine." These several inscriptions are worthy of little regard; the first verse contains the title of the book.

I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text. Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner. Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text. Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians. Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N. Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N. Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place. Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N. Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N. Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Col 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.

1TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20) Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (Rev 1:3), is directed to reveal. of Jesus Christ--coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL]. Compare His promise, Joh 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Joh 16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it. which God gave unto him--The Father reveals Himself and His will in, and by, His Son. to show--The word recurs in Rev 22:6 : so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (Rev 22:18-19), have the effect of marring the sense of the context and the comparison of passages together [BENGEL]. his servants--not merely to "His servant John," but to all His servants (compare Rev 22:3). shortly--Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Rev 1:3; Rev 22:6, "shortly"; Rev 22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (Rev 20:1-15) at least are included, the time is declared to be at hand. Luk 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Dan. 9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse. he sent--Jesus Christ sent. by his angel--joined with "sent." The angel does not come forward to "signify" things to John until Rev 17:1; Rev 19:9-10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Rev 1:10-11; Rev 4:1; in Rev 6:1 one of the four living creatures acts as his informant; in Rev 7:13, one of the elders; in Rev 10:8-9, the Lord and His angel who stood on the sea and earth. Only at the end (Rev 17:1) does the one angel stand by Him (compare Dan 8:16; Dan 9:21; Zac 1:19).

I am Alpha and Omega, the first and the last; and--The oldest manuscripts, omit all this clause. write in a book--To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [BENGEL]. seven churches--As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, CYPRIAN, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [STIER]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.