Revelation 1:12 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.

And I turned to see the voice that spake with me,.... The Complutensian edition reads, "and there I turned": and so the Arabic version; that is, to see who it was that spoke, from whom the voice came, and by whom it was uttered; see Exo 20:18, and being turned, I saw seven golden candlesticks; which represented the seven churches, Rev 1:20; in allusion to the seven lamps in the candlestick of the sanctuary, Exo 25:37; compared to "candlesticks", for the use of them, which is to hold forth light; these have none of themselves, but what is put into them, and being put into them, they hold it forth; so the churches of Christ have no light of themselves, but what is put into them; and the light which is put into them, is not the mere light of nature, nor the law of Moses, but the Gospel of Christ; which dispels darkness, and is the means of enlightening sinners, and gives light to saints, by which they walk and work; and this light is put into the churches by Christ, whose the Gospel is, and who is himself come a light into the world; and being put here by him, it is held forth by them, especially by the ministers of it, who are the lights of the world, both by their ministry, and in their lives and conversations: and they are compared to "golden" candlesticks, because of their excellency, preciousness, and value, in the esteem of Christ; and for their brightness and purity in doctrine, discipline, and life; and for their splendour, glory, and beauty; and for their stability and duration; and though they are liable to corruption and taint, yet may be melted, refined, and purified as gold.

Neither Moses nor Elijah nor Ezekiel, who all had many celestial visions, saw God. Rather, what they did see were likenesses of the splendor of the Lord and prophecies of things to come. It is evident that the Father is indeed invisible, of whom also the Lord said, “No man has seen God at any time.” But his Word, as he himself willed it, and for the benefit of those who beheld, did show the Father’s brightness and explained his purposes, as also the Lord said, “The only begotten God, which is in the bosom of the Father, he has declared [him].” … John also, the Lord’s disciple, when seeing the priestly and glorious advent of his kingdom, says in the Apocalypse: “I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks, and in their midst One like the Son of man, clothed with a garment reaching to the feet, and wrapped around the chest with a golden girdle. His head and his hair were white, as white as wool, and as snow. His eyes were like a flame of fire. His feet were like fine brass, as if they were forged in a furnace. His voice [was] like the sound of waters. He had in his right hand seven stars. Out of his mouth came a sharp two-edged sword. He looked like the sun shining at full strength.” For in these words he sets forth something of the glory [which he has received] from his Father, as the head. He sets forth something of the priestly office, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where he speaks of] the fine brass being forged in the fire, which denotes the power of faith, and constant prayer, because of the consuming fire which is to come at the end of time.

That after He had risen again He should receive from His Father all power, and His power should be everlasting. In Daniel: "I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven, came even to the Ancient of days, and stood in His sight. And they who stood beside Him brought Him before Him: and to Him was given a royal power, and all the kings of the earth by their generation, and all glory obeying Him: and His power is eternal, which shall not be taken away, and His kingdom shall not be destroyed." Also in Isaiah: "Now will I arise, saith the Lord; now will I be glorified, now will I be exalted, now ye shall see, now ye shall understand, now ye shall be confounded. Vain will be the strength of your spirit: the fire shall consume you." Also in the cixth Psalm: "The Lord said unto my Lord, Sit Thou on my fight hand, until I make Thine enemies the footstool of Thy feet. God will send the rod of Thy power out of Sion, and Thou shalt rule in the midst of Thine enemies." Also in the Apocalypse: "And I turned and looked to see the voice which spake with me. And I saw seven golden candlesticks, and in the midst of the candlesticks one like unto the Son of man, clothed with a long garment, and He was girt about the paps with a golden girdle. And His head and His hairs were white as wool or snow, and His eyes as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore and I have the keys of death and of hell." Likewise in the Gospel, the Lord after His resurrection says to His disciples: "All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you."

"The court which is within the temple leave out." The space which is called the court is the empty altar within the walls: these being such as were not necessary, he commanded to be ejected from the Church. "It is given to be trodden down by the Gentiles." That is, to the men of this world, that it may be trodden under foot by the nations, or with the nations. Then he repeats about the destruction and slaughter of the last time, and says:- "They shall tread the holy city down for forty and two months; and I will give to my two witnesses, and they shall predict a thousand two hundred and threescore days clothed in sackcloth." That is, three years and six months: these make forty-two months. Therefore their preaching is three years and six months, and the kingdom of Antichrist as much again.

"The seven lampstands," as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them "lampstands" because they bear the light of the glory of Christ. For he does not call them lamps, but "lampstands." This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: "Become like stars in the world, holding forth the word of life," (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as "lampstands." For it has been said concerning Christ, "you wonderfully illuminate from eternal mountains," (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; "send forth your light and your truth" (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps. John says that the "lampstands" are "golden" because it is honorable and surpassing to receive the divine radiance.

Resting on three arms, a lampstand raises the body of a single shaft, and upon this shaft there is placed a lamp of light. “For no other foundation can any one lay than that which is laid, which is Jesus Christ,” says the apostle, “from which the whole body, joined and knit together by every joint with which it is supplied, makes bodily growth and upbuilds itself in love, according to the work and ability of each member.” This is that branch of which it is said: “There shall come forth a branch from the stump of Jesse.” Upon this branch a light is placed, that is, the light of the catholic church is made ready, so that seized by the truth of his light, she might herself bring forth perpetual light, and marked by the manifestation of one faith, she might be exalted by the light of the divine majesty.

He shows that the voice was not sensory when he says, “I turned,” not to hear but “to see the voice.” For spiritual hearing and spiritual seeing are the same thing.

And having turned, etc. Here the form of the Church is beautifully described, bearing the light of divine love in the brightness of a pure heart. According to what the Lord says: "Let your loins be girded and your lamps burning" (Luke XII). He designates the perfection of its interior and exterior by the two parts of the number seven, while each one, consisting of the four qualities of the body, loves the Lord God with all their heart, all their soul, and all their strength.

And I turned to see the voice that spoke with me. By saying to see, he shows that it was not a physical voice, which cannot be seen, but a spiritual one, with which seeing it is no different from hearing it. Allegorically, the Church turned to see the voice, because it directed its attention, out of the desire of its mind, to the words of the law and of the prophets, so as to see their mysteries now fulfilled. And being turned, I saw seven golden candlesticks: and in the midst of the seven golden candlesticks, one like to the Son of man. By the seven candlesticks is represented the sevenfold Church, in whose midst is Christ, who is called like to the Son of man because he was now immortal, or because he appeared not with sin, but in the likeness of the flesh of sin. We read that he appeared in the midst according to this: Where there are two or three gathered together in my name, there am I in the midst of them. [Matt. 18:20] It is appropriate for the Church to be symbolized by seven golden candlesticks, for the sevenfold operation of the Holy Spirit is symbolized by the number, and the brightness of eternal wisdom is symbolized by gold. So just as gold, tried by fire and stretched by blows, is made into a candlestick, so does the Church, melted by the fire of tribulation until purification, and extended into long-suffering by the blows of temptations, reach completion; whence Isaiah says, The Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem. [Is. 31:9] Furthermore, one should know that one Church is represented by both the seven candlesticks and the Son of man, because the person of Christ and of the Church is one. So the same Lord who appeared clothed with a garment down to the feet in the midst of the candlesticks, put on as a garment the candlesticks themselves. Therefore, Christ's clothes are the same as the seven candlesticks, that is the Church. Indeed genus is joined to genus, when the Church is meant by both the seven candlesticks and the Son of man. Note also that the likeness to the Son of man concerns us, because just as our Head has risen again in deed, so have we in hope. Clothed with a garment down to the feet (a poderes). Podes means “feet” in Greek. What do we understand by the poderes, that is a tunic reaching the ankles, which Zechariah says is a priestly garment, [Probable reference to Zec. 3:4 LXX] if not the flesh of Christ specifically, and the whole Church generally? Indeed, by offering himself on the cross to God the Father, he carried out a priesthood. Now, this priestly garment is down to the ankles because his body, which is the Church, down to its very last members, fills up those things that are wanting of the sufferings of Christ; [Cf. Col. 1:24] or if not, then certainly his garment down to the ankles was his work of love to the suffering of death. And girt about the paps with a golden girdle. What one should know is that Daniel saw a man girt about the loins [Dan. 10:5] and John saw him girt about the paps because the Old Testament restrains the lust of the flesh, whereas the New restrains also that of the mind. However, that double girding does not refer to the Head, but to the limbs, since it is certain that our Redeemer has been touched by neither the lust of the body nor that of the heart. So it is fitting to say that this girdle was golden, because whoever is a citizen of the heavenly fatherland, forsakes uncleanness, not out of fear of punishment, but out of love for heavenly brightness. The order given to the apostles in the New Testament, Let your loins be girt, [Luke 12:35] is given, through their persons, to those who, not yet restraining the fornication of the flesh, belong to the man of the old life; for the apostles themselves had already forsaken the uncleanness of the flesh. Alternatively, the angel is girt about the paps with a golden girdle because the Church, coming from two peoples, is united in Christ by the bond of love.

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.

And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came. Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exo 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

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).

see the voice--that is, ascertain whence the voice came; to see who was it from whom the voice proceeded. that--Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest. spake--The oldest manuscripts, versions, and Fathers read, "was speaking." being--"having turned." seven . . . candlesticks--"lamp-stands" [KELLY]. The stand holding the lamp. In Exo 25:31-32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Zac 4:2, Zac 4:11. Here the seven are separate candlesticks, typifying, as that one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine [TRENCH].