Revelation 1:5 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 from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office, the faithful witness; as he is of his Father, of his mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office be the first begotten of the dead: being the first that rose from the dead by his own power, and to an immortal life; for though some few were raised before him, yet not by themselves, nor to live for ever, but to die again. Moreover, he is the firstfruits of the resurrection, the pledge and earnest of it, as well as the efficient cause and exemplar of it. This character supposes that he died, as he did, for the sins of his people; and that he rose again from the dead, as he did, for their justification; and that he rose first as their head and representative, and opened the way of life for them. And he is described in his kingly office, for it follows, and the Prince of the kings of the earth: which is not to be understood figuratively of the saints, who have power over sin, Satan, and the world, through the efficacious grace of Christ, and of whom he is Prince or King; but literally of the kings and princes of this world, over whom Christ is King and Lord, who receive their crowns and kingdoms from him, and rule by him, and are accountable to him, as they one day must be. Next follows a doxology, or an ascription of glory to him, unto him that hath loved us; his own, his people, his church, his chosen, and who are given him by his Father; these he has loved with an everlasting and unchangeable love, with a love of complacency and delight, which passes knowledge, and will never end: and which he has shown in espousing their persons, undertaking their cause, assuming their nature, and in nothing more than in giving himself for them as a propitiatory sacrifice, or in dying and shedding his precious blood for them, as is next expressed: and washed us from our sins in his own blood; which shows that these persons were loved before washed; they were not first washed, and then loved, but first loved, and then washed. Love was the cause of washing, and not washing the cause of love; hence it appears that they were in themselves filthy, and unclean through sin; and that they could not cleanse themselves by anything they could do; and that such was the love of Christ to them, that he shed his precious blood for them, which is a fountain opened, to wash in for sin, and which cleanses from all sin. This is to be understood, not of the sanctification of their natures, which is the work of the Spirit, but of atonement for their sins, and justification from them by the blood of Christ, whereby they are so removed, that they are all fair, and without spot. It is afterwards said, that these same persons are made priests; and it may be observed, that the priests were always washed, before they performed their service, as such (n). The Alexandrian copy and the Syriac and Arabic versions read, "and hath loosed us from our sins in", or "by his blood"; that is, from the guilt of them, which was bound upon them, (n) Misn. Yoma, c. 3. sect. 2, 3, 4, 5, 6.

For the Lord, having been born "the First-begotten of the dead," and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die.

But God the Father was very merciful: He sent His creative Word, who in coming to deliver us came to the very place and spot in which we had lost life, and brake the bonds of our fetters. And His light appeared and made the darkness of the prison disappear, and hallowed our birth and destroyed death, loosing those same fetters in which we were enchained. And He manifested the resurrection, Himself becoming the first-begotten of the dead, and in Himself raising up man that was fallen, lifting him up far above the heaven to the right hand of the glory of the Father: even as God promised by the prophet, saying: “And I will raise up the tabernacle of David that is fallen;” that is, the flesh that was from David. And this our Lord Jesus Christ truly fulfilled, when He gloriously achieved our redemption, that He might truly raise us up, setting us free unto the Father. ...for He Himself was the first-begotten of the dead, the Prince and Author of life unto God.

They did not proclaim themselves witnesses, nor did they allow us to address them by this name. If any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply. For they conceded cheerfully the appellation of “Witness” to Christ “the faithful and true Witness,” “firstborn of the dead,” and prince of the life of God. They reminded us of the witnesses who had already departed, and said, “They are already witnesses whom Christ has deemed worthy to be taken up in their confession, having sealed their testimony by their departure. But we are lowly and humble confessors.”

Although it was after us that he was made man for us and became our brother by likeness of body, still he is called and is the firstborn of us. Since all people were lost through the transgression of Adam, Christ’s flesh was saved first of all and was liberated, because it was the Word’s body. Henceforth also we, having become joined together with his body, are saved through it. For in his body the Lord becomes our guide to the kingdom of heaven and to his own Father, saying,“I am the way” and “the door,” and “through me all must enter.” Wherefore he is also said to be “firstborn from the dead,” not because he died before us, since we died first, but because he suffered death for us and abolished it, and therefore, as man, was the first to rise, raising his own body for our sakes. Therefore, since he has risen, we too shall rise from the dead from him and through him.

"And from Jesus Christ, who is the faithful witness, the first-begotten of the dead." In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His blood from sin; and having vanquished hell, He was the first who rose from the dead and "death shall have no more dominion over Him," but by His own reign the kingdom of the world is destroyed.

first begotten of the dead. For if the Christ is believed to be the first begotten of the dead, He is the first begotten of the dead as having risen in a glorified state before all others.

But Moses and Elias arose and appeared with this form of which you speak, before Christ suffered and rose. How then could Christ be celebrated by prophets and apostles as "the first begotten of the dead? "

first begotten. I know that some think that at the death of Christ a resurrection such as is promised to us at the end of the world was granted to the righteous, founding this on the statement in Scripture that, in the earthquake by which at the moment of His death the rocks were rent and the graves were opened, many bodies of the saints arose and were seen with Him in the Holy City after He rose. Certainly, if these did not fall asleep again, their bodies being a second time laid in the grave, it would be necessary to see in what sense Christ can be understood to be "the first begotten from the dead," if so many preceded Him in the resurrection. And if it be said, in answer to this, that the statement is made by anticipation, so that the graves indeed are to be supposed to have been opened by that earthquake at the time when Christ was hanging on the cross, but that the bodies of the saints did not rise then, but only after Christ had risen before them -- although on this hypothesis of anticipation in the narrative, the addition of these words would not hinder us from still believing, on the one hand, that Christ was without doubt "the first begotten from the dead." Letter 164.9

The arrangement [σύνταξις] of the speech returns from the last to the first. He says to him, The glory and the power belong to the one who loved us; for how could he not have loved, "who gave himself as a ransom for the life of the world?" (1 Tim. 2:6) "and has washed us from our sins in His blood." For He Himself bore our handwritten record that was against us in the decrees; and He fastened it to the wood of His cross (Col. 2:14), stretching out our sins to His own death and freeing us by His blood from our offenses, "having subjected Himself to death, even death on a cross, (Philip. 2:8) to heal our disobedience. "and has made us a kingdom." And who says that in becoming "priests to His God and His prophets" there is benefit for us? For it was deemed fitting for men to obtain these things, securing for us the future kingdom and bestowing upon us an unfading glory even in the present time. For to "wash us from our sins in His own blood" is a greater and more marvelous gift, worthy of the divine grace. Moreover, that those who have offered nothing beforehand should become "priests of God and prophets" is a gift of such a kind.

Having previously written about the incorporeal Word of God, and having spoken about Him as "He who was"; now John speaks about His incarnation, saying, "and from Jesus Christ," not dividing Him into two, but testifying both this and that about Him, that He is both the Word of the Father and that He was incarnate. Who is a "faithful witness"; for according to the apostle, he bore witness before Pontius Pilate to the good confession. (1 Tim. 6:13) which "He was," that he is God and Lord of all, even though he was incarnate. And such "witness" is indeed true; for he speaks the truth and is worthy of faith. "the firstborn of the dead." This also Paul bears witness to, saying that "He is the first fruits, the firstborn from the dead." (Col. 1:18) He is called "the firstborn from the dead" as the one who has superiority in the common resurrection, and who has initiated for us a new and living way, the resurrection from the dead, through the veil, that is, his flesh according to what is written. For all who rose from the dead before the Lord again fell under death; for that was not the true resurrection, but a temporary release from death. Therefore, none of them was called "firstborn from the dead." But the Lord is called this, as having become the beginning and cause of the true resurrection. And just as having become a kind of first fruits of the resurrection of mankind, having become like one who also went before, as if from a certain threshing floor, from death to life. For concerning the Lord alone, the divine Paul wrote in his Epistle to the Romans, saying: "knowing that Christ, having been raised from the dead, dies no more; death no longer has dominion over him. For he who has died, has died once for sin; but he who lives, lives for God." (Rom. 6:9-10) "and the ruler of the kings of the earth," Daniel also said this to the Babylonian: he says. "Until he says you will know that the Most High rules over the kingdom of heaven; and to whomsoever he will, he gives it." (Dan. 5:22) Therefore, Christ reigns over all those things in Heaven. But now John speaks concerning those on earth; and going forward, he shows Him also reigning over the holy orders in Heaven.

Since earlier he had recalled that Word who, before the assumption of the flesh, was with the Father in glory, he of necessity adds the humanity of the assumed flesh when he says, “And from Jesus Christ, the faithful witness.” For through the humanity which he had assumed, he gave a faithful testimony to his divinity, and by his passion and blood he interceded for our sins and cleansed us from all unrighteousness. And so, for the sake of our frailty and weakness he brought a faithful witness to God the Father “with whom there is no variation or shadow due to change.”

washed us from our sins. the splendor belonged to him who redeemed us through love from the slavery of death, and He washed the stains of sin through the outpouring of his life-giving blood and water.

It can be understood that, for a special reason, the Lord was said to be firstborn, according to what John says in the Apocalypse about him.… And the apostle Paul says, “Now those whom he has foreknown he has also predestined to become conformed to the image of his Son, that he himself should be the firstborn among many brothers.” He is the firstborn among many brothers because “to as many as received him he gave the power to become sons of God,” of whom he is rightly named the firstborn because in dignity he came before all the sons of adoption, even those who in their birth preceded the time of his incarnation. Therefore, they can with the greatest truth bear witness with John, “He who comes after us was before us.” That is, “He was born in the world after us, but by the merit of his virtue and kingdom he is rightfully called the firstborn of us all.”

The firstborn of the dead, etc. This is what the Apostle says: We have seen Jesus Christ crowned with glory and honor because of the suffering of death. And elsewhere, explaining the disgrace of the cross, he added: Therefore God also has exalted him and given him a name that is above every name.

John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times, [2 Kings 4:32 et seq.] because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky; because hope, faith, and love complete the sum of the four cardinal virtues; or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds, [Is. 60:15] that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth. [Cf. Is. 58:14] So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war? [Job 38:22-23] Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely, and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him [Variant of 2 Cor. 1:19], because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word. [John 1:1] It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven. [Acts 1:11] So, since it is certain that the Church has received this grace not only from the Son and the Holy Spirit but also from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them. [John 20:22-23] Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages. Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God. [Cf. 1 John 5:7] One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead, [Col. 3:3] but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias, [Acts 5:1 et seq.] and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod? [1 Cor. 4:21] Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death. [Rom. 6:3]

QUESTION: What does it mean that John salutes only seven churches whereas the Master of truth says, Go ye into the whole world, and preach to every creature? [Mark 16:15] ANSWER: Through these seven churches, he writes to the whole Church. Indeed totality is often represented by the number seven, because all this worldly time flies by in cycles of seven days. THERE FOLLOWS: Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits. ANSWER: He wishes the pious people grace and peace from God the eternal Father, the sevenfold Spirit, and Jesus Christ, who gave testimony to the Father in the human form he assumed. He names the Son in the third place as he is going to say more about him. He also names him last because he is the first and the last, and he has already named him together with the Father when he said that is to come. The first begotten of the dead, and the prince of the kings of the earth.

first begotten of the dead. Because he is not like those who died previously and rose and died again; but he is eternally immortal in the body which died.

washed us from our sins. Water flowed from Christ's side to wash us; blood, to redeem us. Wherefore blood belongs to the sacrament of the Eucharist, while water belongs to the sacrament of Baptism. Yet this latter sacrament derives its cleansing virtue from the power of Christ's blood.

washed us from our sins. Christ's Passion is the proper cause of the forgiveness of sins in three ways. First of all, by way of exciting our charity, because, as the Apostle says (Romans 5:8): "God commendeth His charity towards us: because when as yet we were sinners, according to the time, Christ died for us." But it is by charity that we procure pardon of our sins, according to Lk. 7:47: "Many sins are forgiven her because she hath loved much." Secondly, Christ's Passion causes forgiveness of sins by way of redemption. For since He is our head, then, by the Passion which He endured from love and obedience, He delivered us as His members from our sins, as by the price of His Passion: in the same way as if a man by the good industry of his hands were to redeem himself from a sin committed with his feet. For, just as the natural body is one though made up of diverse members, so the whole Church, Christ's mystic body, is reckoned as one person with its head, which is Christ. Thirdly, by way of efficiency, inasmuch as Christ's flesh, wherein He endured the Passion, is the instrument of the Godhead, so that His sufferings and actions operate with Divine power for expelling sin.

And from Jesus Christ, who is the faithful witness Of the glory of the Father and majesty, as is clear in the Gospel. the first begotten That is, the first among those rising from the dead, although before Him Lazarus and many others were brought back to life. Nevertheless, this was mortal life, which is more properly called death than life, as St. Gregory says in Homily 25, “The true resurrection is to immortal life to which Christ rose first. His resurrection is the cause of the resurrection of others. and the prince of the kings of the earth On account of this He said in his resurrection, “All power is given unto me in Heaven and on earth.(Matt. 28:18)” who hath loved us, and washed us That is, who alone by His love and not by our merits washed us. from our sins Original and actual sin. in his own blood The sacraments of baptism and penance, are made efficacious by His blessed passion.

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.

The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass. The first-begotten of the dead - See the note on Col 1:18. The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will. Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See Joh 3:16. Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

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).

the faithful witness--of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [RICHARD OF ST. VICTOR in TRENCH]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness." the first-begotten of the dead-- (Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [ALFORD]; but as Act 13:33; Rom 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Psa 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mat 19:28). the prince--or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Psa 2:2): these He shall break in pieces (Psa 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes. Unto him that loved us--The oldest manuscripts read the present, ". . . loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people. washed us--The two oldest manuscripts read, "freed (loosed as from a bond) us": so ANDREAS and PRIMASIUS. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Rev 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mat 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.