Revelation 1:15 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 his feet like unto fine brass, as if they burned in a furnace,.... By which is meant, not his human nature in a suffering state; or his people, the meaner and lower parts of his mystical body, in a like state; or his apostles and ministers, who are supporters of his church, and run to and fro with spiritual knowledge, for which, though they suffer much, are permanent and glorious; but either the power of Christ in bearing up and supporting his people, in the care and government and defence of them; or his ways, works, and walks in his churches, and all his providential administrations towards them, which are holy, just, and righteous, and will be manifest; or his wrath and vengeance in treading down and trampling upon his enemies: and his voice as the sound of many waters; meaning his Gospel, as preached by his apostles and ministers, which was heard far and near; see Rom 10:18; and which made a great noise in the world; or his voice of vengeance on his enemies, which will be very terrible and irresistible. Next: Revelation Chapter 2

Thus, in a variety of ways, he adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse that his voice is “as the sound of many waters.” For the Spirit [of God] is truly [like] many waters, since the Father is both rich and great. And the Word, passing through all those [men], did liberally confer benefits upon his subjects, by drawing up in writing a law adapted and applicable to every class [among them].

"His feet were like unto yellow brass, as if burned in a furnace." He calls the apostles His feet, who, being wrought by suffering, preached His word in the whole world; for He rightly named those by whose means the preaching went forth, feet. Whence also the prophet anticipated this, and said: "We will worship in the place where His feet have stood." Because where they first of all stood and confirmed the Church, that is, in Judea, all the saints shall assemble together, and will worship their Lord... "And His voice as it were the voice of many waters." The many waters are understood to be many peoples, or the gift of baptism that He sent forth by the apostles, saying: "Go ye, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

"his feet were like gleaming bronze." They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the "gleaming bronze" is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα]. But this one is fragrant when it is burning; for the burning "furnace" is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the "feet," which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ." (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that "the scent of your perfumes is more delightful than all spices" and that "your name is like a poured-out perfume." (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, "I am the flower of the field, the lily of the valleys." (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: "that we are the fragrance of Christ?" (2 Cor. 2:15) And again: "and the aroma of the knowledge of Him is revealed to us." (2 Cor. 2:14) "and his voice was like the sound of many waters," John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.

The feet are the human nature which he possessed in himself which he assumed out of mercy for our salvation. For just as when copper ore is refined in a furnace there is no accretion or rusty buildup on the outside, so the most pure and perfect flesh of the assumed man, taken up by deity and remaining in deity, continues without any defect of human nature, without any guilt of the parent.

And the feet are also the foundations of the church. And they are “like bronze incense,” which, the medical people say, possesses a good smell when burned, and which is called by them masculine incense. There is another interpretation: since the bronze refers to the human nature and the incense refers to the divine nature, through these is indicated the sweet odor of the faith and the unconfusedness of the unity. Or another interpretation: the bronze shows the euphony of the proclamation, while the incense shows the conversion of the nations, from which the Bride is commanded to come.

And his feet like unto fine brass, as if they burned in a furnace. The fiery feet represent the Church of the last time, which is to be examined and tested by severe tribulations. Fine brass is brass brought to a golden color by much fire and medicine. Another translation, which says like the brass of Lebanon, signifies the Church in Judea, whose mountain is Lebanon, to be persecuted especially at the end. For the temple often received the name of Lebanon, to which it is said: "Open, O Lebanon, your gates, and let fire devour your cedars" (Zach. XI).

And his voice as the sound of many waters. The voice of confession and preaching and praise resounds not only in Judea but among many peoples.

And his feet are like fine brass. And he explains that the latter works of this church are more numerous than the former.

And his feet like unto fine brass, as in a burning furnace. The fabrication of fine brass is said to be as follows: copper is thrown into a furnace, a violent fire is applied to it, a certain medicine is also thrown into it all, and the copper as a result both gains a greater solidity and turns into the brightness of gold: whence it is appropriate for the feet like unto fine brass to refer to those last members of the Church that are to be melted by an intense fire of tribulation under the Antichrist, but will be found to be stronger and brighter after using the medicine of endurance. Because the trouble will be even more severe in Judea, where the Lord was crucified by the wicked Jews, another translation has “fine brass of Lebanon,” which is said to be a mountain in Judea. And his voice as the voice of many waters. Above, he compared the voice of the one who appeared to a trumpet, and now he compares it to the voice of many waters, because what was first proclaimed by a few preachers, was afterwards proclaimed by the whole world. Alternatively, we could understand, by the voice of the trumpet, the voice of the Old and of the New Testament, and by the voice of many waters, love, whose law is manifold, as it is said in and thou shalt know that his law is manifold. [Cf. Job 11:6]

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.

His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds. The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation. His voice as the sound of many waters - The same description we find in Eze 43:2 : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.

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).

fine brass--Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by BOCHART from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," Eze 1:7; Rev 10:1, "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here. voice as . . . many waters-- (Eze 43:2); in Dan 10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, Rev 14:2; Rev 19:6; Eze 1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast Sol 2:8; Sol 5:2, with which compare Rev 3:20.