Revelation of John 1:10-11
10. I was—Greek, "I came to be"; "I became."
in the Spirit—in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state. on the Lord's day—Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term, "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in Ac 20:7; 1Co 16:2; compare Joh 20:19-26. The name corresponds to "the Lord's Supper," 1Co 11:20. IGNATIUS seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and IRENÆUS [Quæst ad Orthod., 115] (in JUSTIN MARTYR). JUSTIN MARTYR [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day PLINY doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. TERTULLIAN [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." MELITO, bishop of Sardis (second century), wrote a book on the Lord's day [EUSEBIUS 4.26]. Also, DIONYSIUS OF CORINTH, in EUSEBIUS [Ecclesiastical History, 4.23,8]. CLEMENT OF ALEXANDRIA [Miscellanies, 5. and 7.12]; ORIGEN [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in JEROME [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [WORDSWORTH]. great voice—summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.11. 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. Revelation of John 4:1
1. After this—Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (Re 1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.
I looked—rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way. was—Omit, as not being in the Greek. opened—"standing open"; not as though John saw it in the act of being opened. Compare Eze 1:1; Mt 3:16; Ac 7:56; 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require. the first voice which I heard—the voice which I heard at first, namely, in Re 1:10; the former voice. was as it were—Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c. Come up hither—through the "open door." be—come to pass. hereafter—Greek, "after these things": after the present time (Re 1:19).
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