Chapter 1

4 John writeth his revelation to the seven churches of Asia, signified by the seven golden candlesticks. 7 The coming of Christ. 14 His glorious power and majesty.

1. Revelation. Gr. apokalupsis, “an unveiling” (see p. 715). “The Revelation of Jesus Christ” may be thought of as John’s own title to the book. This title categorically denies the charge that the Revelation is a sealed book and thus cannot be understood. It contains a message God purposed that His “servants” on earth should “hear” and “keep” (v. 3). This they could not do unless they first understood it.

Of Jesus Christ. In Greek, as in English, this phrase may be understood as declaring the Apocalypse to be either a revelation from Jesus or one that reveals Him. The context seems to imply that the former interpretation is the primary one here, for it is the revelation “which God gave unto him, to shew unto his servants.” At the same time the truth of the second meaning must not be overlooked, for this book is pre-eminently one that reveals Jesus in His heavenly work after the ascension. In this sense the Revelation is, in fact, complementary to the Gospels. They record Jesus’ ministry on earth; the Revelation reveals His work in the plan of redemption since that time. Compare on ch. 19:10. Concerning the names Jesus and Christ see on Matt. 1:1.

Gave unto him. Since the entrance of sin all communication between heaven and earth has been through Christ (see PP 366).

Servants. Gr. douloi, “slaves” (see on Rom. 1:1). Early Christians commonly referred to themselves thus.

Shortly come to pass. In one way or another the thought that the various events foretold in the book of Revelation were to take place in the not distant future is specifically stated seven times—“things which must shortly come to pass [or, “be done”]” (chs. 1:1; 22:6), “the time is at hand” (ch. 1:3), and “Behold [or, “surely”], I come quickly” (chs. 3:11; 22:7, 12, 20). Indirect references to the same idea appear in chs. 6:11; 12:12; 17:10. John’s personal response to these declarations of the soon accomplishment of the divine purpose was, “Even so, come, Lord Jesus” (ch. 22:20). The concept of the imminence of the return of Jesus is thus both explicit and implicit throughout the book.

The second coming of Christ is the great climactic event of the age-long conflict between good and evil that began when Lucifer challenged the character and government of God. Statements in the Revelation and elsewhere concerning the imminence of Christ’s return must be understood against the background of this great conflict. God might justly have annihilated Lucifer when, in obdurate impenitence, he persisted in rebellion. But divine wisdom deferred the extermination of evil until the nature and results of sin became fully apparent to the inhabitants of the universe (see PP 41–43). At any one of various critical points in the history of this world, divine justice could have proclaimed, “It is done” and Christ might have come to inaugurate His righteous reign. Long ago He might have brought to fruition His plans for the redemption of this world. As God offered Israel the opportunity to prepare the way for His eternal kingdom upon the earth, when they settled the Promised Land and again when they returned from their exile in Babylon, so He gave the church of apostolic times the privilege of completing the gospel commission. Another such opportunity came with the great second advent awakening of the 19th century. But in each instance God’s chosen people failed to take advantage of the opportunity thus graciously accorded them.

Encouraged by inspired counsel, the Advent Movement, after 1844, expected Christ to come very soon. When, toward the end of the century, Jesus had not appeared, the Advent believers were repeatedly reminded that the Lord might have come “ere this” (see 6T 450; 8T 115, 116; 9T 29; DA 633, 634; GC 458). When challenged as to why time had continued longer than her earlier testimonies seemed to indicate, Ellen G. White replied, “How is it with the testimonies of Christ and His disciples? Were they deceived? … The angels of God in their messages to men represent time as very short. … It should be remembered that the promises and threatenings of God are alike conditional” (Selected Messages, book 1, p. 67).

Thus it seems clear that although the fact of Christ’s second coming is not based on any conditions, the repeated statements of Scripture that the coming was imminent were conditional on the response of the church to the challenge of finishing the work of the gospel in their generation. The Word of God, which centuries ago declared that the day of Christ was “at hand” (Rom. 13:12), has not failed. Jesus would have come very quickly if the church had done its appointed work. The church had no right to expect her Lord when she had not complied with the conditions. See Ev 694–697.

Thus the statements of the angel of Revelation to John concerning the imminence of Christ’s return to end the reign of sin are to be understood as an expression of divine will and purpose. God has never purposed to delay the consummation of the plan of salvation, but has ever expressed His will that the return of our Lord be not long delayed.

These statements are not to be understood in terms of the foreknowledge of God that there would be so long a delay, nor yet in the light of the historical perspective of what has actually taken place in the history of the world since that time. To be sure, God foreknew that the coming of Christ would be delayed some two thousand years, but when He sent messages to the church by the apostles He couched those messages in terms of His will and purpose with regard to that event, in order to make His people conscious of the fact that, in the divine providence, no delay was necessary. Consequently, the seven statements of the Revelation concerning the nearness of Christ’s coming are to be understood in terms of God’s will and purpose, as promises conditionally set forth, and not as utterances based on divine foreknowledge. In this fact, doubtless, is to be found the harmony between those passages that exhort to readiness for the soon coming of Christ and those time prophecies that reveal how far ahead lay the actual day of the Lord.

Signified. Gr. seµmainoµ, “to indicate [or, “attest”] by a sign,” “to announce,” “to reveal,” “to make known,” “to explain.”

Angel. Gr.aggelos, “messenger.” Angels frequently function as bearers of divine revelations (see Dan. 8:16; 9:21; Luke 1:19, 26; etc.). The present angel has been identified as Gabriel (see on Luke 1:19).

John. That is, John the apostle (see pp. 715–720; cf. on Mark 3:17). The Revelation is the only book by John in which he identifies himself by name (see Vol. V, p. 891; cf. 2 John 1; 3 John 1).

2. Bare record. Gr. martureoµ, “to testify,” “to witness.” The past tense shows that the author here refers to what he is about to write from the viewpoint of his readers, for whom his act of writing will be in the past. The epistles of Paul (see on Gal. 6:11; Phil. 2:25) provide numerous examples of such usages of the past tense, as do the writings of the ancient Greeks and Romans. The use of such a form was considered a courtesy to the reader. John declares himself a witness, bearing testimony of all that God had revealed to him.

Word. Gr. logos “word,” “utterance,” “message,” “oracle” (see on John 1:1).

Of God. That is, from God, or spoken by God. John here refers back to “the Revelation of Jesus Christ, which God gave unto him” (v. 1). “The word of God,” “the testimony of Jesus,” and “all things that he saw” all refer to the same thing—“the Revelation” of v. 1.

Testimony of Jesus. This may refer to the book of Revelation being a message either from Jesus or about Jesus (see on v. 1). The context favors the former. The book is, of course, both.

Verses 1 and 2 illustrate a typical Biblical parallelism, in which the first and fourth lines and the second and third are parallel:

“The Revelation of Jesus Christ”

“which God gave”

“the word of God”

“the testimony of Jesus Christ”

Saw. Words denoting visual communication and perception occur 73 times in the Revelation, and words denoting audio communication and perception, 38 times. The Revelation is a factual, eye- and ear-witness report of what John saw and heard while in vision.

3. Blessed. Gr. makarios, “happy” (see on Matt. 5:3). Some suggest that there may be an allusion here to Luke 11:28.

He that readeth. Doubtless a reference primarily to the one appointed by the ancient church to read the sacred scrolls in public. John anticipates the public reading of the epistle he now addresses to “the seven churches which are in Asia” (v. 4), in the presence of the assembled members of each congregation (cf. Col. 4:16; 1 Thess. 5:27). This Christian practice reflects the ancient Jewish custom of reading “the law and the prophets” in the synagogue each Sabbath (Acts 13:15, 27; Acts 15:21; etc.; see Vol. V, pp. 57, 58). The implied command that the Revelation be read in the churches of Asia suggests that its messages began to be applicable to the church right in John’s day (see on Rev. 1:11).

They that hear. That is, the members of each church. Note that there is but one reader—in each church—while there are many who “hear” what is read. The blessing that attended the reading of the Revelation in the “seven churches” of the Roman province of Asia belongs to all Christians who read the book of Revelation desiring a more perfect understanding of the truths therein recorded.

The words. Textual evidence may be cited (cf. p. 10) for reading simply “the word.” This would refer to the message of the book as a whole rather than to the individual “words” in which the message was to find expression.

This prophecy. Textual evidence favors (cf. p. 10) the reading “the prophecy.” Some suggest that John here specifically claims equality for the Revelation with the prophetic books of the OT, which were read in the synagogue each Sabbath. Though the word “prophecy,” as used in the Bible, refers to any message from God, whatever its nature (see on Rom. 12:6), the book of Revelation may properly be called a “prophecy” also in the stricter sense of a forecast of future events.

Keep. The form of the verb in Greek implies the habitual keeping, or observance, of the admonitions of this book as a norm of life. See on Matt. 7:21–24.

Are written. Literally, “have been written,” in the sense of “stand written.”

Time. Gr. kairos, “time,” in the sense of a particular moment of time, an auspicious season, a time designated in advance for some particular event (see on Mark 1:15). The “time” here referred to as being “at hand” is the time for the fulfillment of “those things which are written,” the “things which must shortly come to pass,” of Rev. 1:1 (see comment there). It is the imminence of these events that provides motivation for observing closely “the words of this prophecy.” Accordingly, the Revelation is of particular moment for those who believe that “the time” of Christ’s coming “is at hand.” Compare Additional Note on Rom. 13.

At hand. Since we are living in the last moments of time, the prophecies of the Revelation are of particular import to us. “Especially should Daniel and the Revelation have attention as never before in the history of our work” (TM 112). “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people” (8T 302).

“The book of Daniel is unsealed in the revelation to John” (TM 115). Whereas the book of Daniel speaks in broad outline of last-day events, the book of Revelation gives vivid details concerning these events, which are now declared to be “at hand.”

4. John. See on v. 1. The fact that the writer feels no need of further identifying himself is evidence that he was well known to the church “in Asia.” It testifies also to the authenticity of the letter, for any other writer than the one whom the believers “in Asia” would recognize as “John” might be expected to lay claim to authority and position. The simplicity with which the writer refers to himself comports with the self-effacing procedure followed by the writer of the Gospel of John (see Vol. V, p. 891).

To the seven churches. From this point to the close of ch. 3 the Revelation is framed somewhat in the form of an ancient letter, or rather, a series of letters. This epistolatory section is introductory to the remainder of the book, which is characterized by a succession of dramatic visions. For comment on the use of the number “seven” in the Revelation, and on the seven churches, see on ch. 1:11.

Asia. That is, the Roman province of Asia, a region some 300 mi. from east to west and 260 mi. from north to south, in the western part of what is now known as Asia Minor, in the present republic of Turkey (see The Journeys of Paul). In Hellenistic times this area had developed into the important kingdom of Pergamum, a leading center of Hellenistic culture. Concerning the circumstances under which Pergamum became the Roman province of Asia see Vol. V, p. 35. In NT times Asia remained an important center of Graeco-Roman culture. Paul spent many months there (see Acts 18:19–21; 19:1, 10), and the success of his labors in the area is attested by three of his epistles to Christians living there (Ephesians, Colossians, Philemon). His first epistle to Timothy, who was then in charge of the church at Ephesus, and perhaps of the churches throughout the province, testifies to a well-established Christian community there. Paul was the apostle to the Gentiles, and it is probable that the members of these churches in the Roman province of Asia were mostly Gentiles.

After the removal of the parent Christian congregation from Jerusalem, shortly before a.d. 70, Asia seems to have taken on increased significance as a Christian center. This was doubtless due to the presence and leadership of the apostle John. According to tradition he resided at Ephesus and traveled about in the surrounding area, “here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit” (Clement of Alexandria Who Is the Rich Man That Shall Be Saved? xlii; ANF, vol. 2, p. 603). Such an intimate connection between the apostle and the churches of Asia seems to be reflected here.

Grace … peace. See on Rom. 1:7; 2 Cor. 1:2. It has been suggested that this greeting came about from a combination of the ordinary Greek salutation chairein, “greeting!” (as in James 1:1), and the Hebrew greeting shalom, in its Greek equivalent,eireµneµ, “peace.” Chairein is probably related to the more religious term here used, charis, “grace.” The two words “grace” and “peace” appear commonly in the salutations of the early Christian epistles, and together apparently constituted a characteristic form of greeting in the apostolic church (see Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philemon 3; 1 Peter 1:2; 2 Peter 1:2; 2 John 3).

Him which is. Gr. ho oµn, “the being [One],” an expression apparently taken from the LXX of Ex. 3:14, where it is used to translate the divine name i am. Like the Hebrew, this expression implies the eternal, timeless self-existence of God. The Greek reads literally, “from He who is,” a phrase no more grammatical in Greek than in English. This, however, is not evidence of John’s ignorance of grammar; his refusal to inflect the words representing the Divine Being was probably a subtle means of emphasizing the utter unchangeableness of God. From the context of vs. 4, 5 it is clear that this phrase refers to the Father.

Which was. God has existed from all eternity (Ps. 90:2).

Which is to come. Or, “the coming [One].” The series—“which is,” “which was,” “which is to come”—indicates that the last clause is a substitute for the future tense of the verb, and is equivalent to saying, “which will be.” It has been proposed that the clause also refers to the second coming of Christ. This interpretation, while verbally possible, does not accord with the context, which shows that this was hardly in the mind of the writer.

The reference here to the Father sets forth His eternity and states that the same One who now continually exists has always existed and will always exist. God’s personal existence transcends time, but a timeless eternity can be expressed in human words only by finite, temporal terms such as John employs here.

Seven Spirits. Concerning the significance of the number “seven” in the Revelation see on v. 11. Elsewhere in the book these seven Spirits are portrayed as seven lamps of fire (ch. 4:5) and the seven eyes of the Lamb (ch. 5:6). The association here of the “seven Spirits” with the Father and with Christ, as equally the source of the Christian’s grace and peace, implies that they represent the Holy Spirit. The designation “seven” is probably a symbolic expression of His perfection, and may also imply the variety of the gifts by which He works through man (see 1 Cor. 12:4–11; cf. Rev. 3:1).

Before his throne. That is, before the throne of “him which is, and which was, and which is to come.” The position perhaps implies readiness for instant service. See on ch. 4:2–5.

5. Jesus Christ. See on v. 1. The other members of the Godhead have already been mentioned in v. 4.

Faithful witness. In the Greek this title stands in apposition with “Jesus Christ,” which is in the ablative case (according to some, a genitive of source), and the phrase “faithful witness” would normally be in the same case. Nevertheless, like the divine title for the Father (see on v. 4), it stands here unchanged in the nominative case. Some suggest that John thereby implies the deity of Christ and His equality with the Father (see Additional Note on John 1). Christ is the “faithful witness” in that He is the perfect representative of God’s character, mind, and will to mankind (see on John 1:1, 14). His sinless life among men and His sacrificial death testify of the Father’s holiness and love (see John 14:10; see on ch. 3:16).

First begotten. Gr. proµtotokos, “firstborn” (see on Matt. 1:25; Rom. 8:29; cf. on John 1:14). Though Jesus was not the first to rise from the dead in point of time, He may be regarded as first in the sense that all others resurrected before and after Him gained their freedom from the bonds of death only by virtue of His triumph over the grave. His power to lay down His life and to take it again (John 10:18) sets Him apart from all other men ever to come forth from the grave, and characterizes Him as the source of all life (see Rom. 14:9; 1 Cor. 15:12–23; see on John 1:4, 7–9). This title, with the one that follows, reflects the thought of Ps. 89:27.

Prince. Or, “ruler.” This world is Christ’s legitimate domain. Christ triumphed over sin and won back the lost heritage of Adam, and is the rightful ruler of mankind (Col. 2:15; cf. Col. 1:20; see Rev. 11:15). At the last day all men will recognize Him as such (see Rev. 5:13). But, recognized or not, Christ has overruled the affairs of earth for the completion of His eternal purpose (see on Dan. 4:17). The plan of redemption, made a historical fact by His life, death, and resurrection, has unfolded step by step toward that great day of triumph. See Rev. 19:15, 16.

That loved us. Textual evidence favors (cf. p. 10) the reading “that loves us.” True, the love of God revealed in Jesus Christ is now a historical fact, but He “love us” now fully as much as when He made the supreme gift of His Son.

Washed. Textual evidence favors (cf. p. 10) the reading “loosed.” This difference doubtless arose from the similarity between the Greek words louoµ, “to wash,” and luoµ, “to loose.” To be “loosed” from sins is to be set free from the penalty and power of sin (see on John 3:16; Rom. 6:16–18, 21, 22).

In his own blood. Or, “by His blood,” that is, by Christ’s death on the cross. It was a vicarious sacrifice (see on Isa. 53:4–6; cf. DA 25).

6. Kings and priests. Textual evidence attests (cf. p. 10) the reading “a kingdom, priests,” probably an allusion to Ex. 19:6 (cf. Rev. 5:10). Christ had constituted His church a “kingdom” and its individual members “priests.” To be a member of the kingdom is to be a “priest.” Compare the “royal priesthood” of 1 Peter 2:9. Those who have accepted salvation in Christ make up a kingdom whose king is Christ. Reference here is to the kingdom of divine grace in the hearts of men (see on Matt. 4:17). A priest may be regarded as one who presents offerings to God (cf. Heb. 5:1; 8:3), and in this sense every Christian has the privilege of presenting “spiritual sacrifices”—prayer, intercession, thanksgiving, glory—to God (see 1 Peter 2:5, 9). Because every Christian is a priest, he may approach God on his own behalf, without the mediation of another human being, and on behalf of others. Christ is our mediator (1 Tim. 2:5), our great “high priest,” and through Him it is our privilege to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:15, 16).

God and his Father. That is, God, even His Father.

To him be glory. Literally, “to Him the glory,” that is, to Christ (see v. 5). The definite article “the” implies all glory. For comment on doxa, the word translated “glory,” see on Rom. 3:23.

Dominion. To ascribe “dominion” to Christ is to acknowledge Him as the rightful ruler of the universe. After the resurrection He received “all power … in heaven and in earth” (see on Matt. 28:18). Christ merits the unending praise of mankind in return for His triumph over sin and death (see Col. 2:15). Satan had challenged Christ’s right to “glory and dominion,” but these are rightfully Christ’s. With this doxology, or ascription of praise, John concludes the salutation to his letter (Rev. 1:4–6).

For ever and ever. Gr. eis aioµnas toµn aioµnoµn, literally, “into the ages of the ages,” and thus “forever.” For a discussion of the word aioµn see on Matt. 13:39. John foresees no time limit to Christ’s right to “glory and dominion.”

Amen. See on Matt. 5:18.

7. Behold, he cometh. The salutation having been concluded with v. 6, John announces the theme of the Revelation. The second coming of Christ is the goal toward which all else moves forward. Significantly, he uses the present tense, “he cometh,” thereby stressing the certainty of the event, perhaps also with a sense of its imminence (see on v. 1).

With clouds. See on Acts 1:9–11.

Pierced. Gr. ekkenteoµ, the same word John uses in his Gospel (ch. 19:37) when quoting from Zech. 12:10. Translators of the LXX apparently misread the Hebrew word daqaru, “they … pierced,” in Zech. 12:10, as udaqar

, “they danced in triumph,” and so rendered it in Greek. The Fourth Gospel alone records the incident of the piercing of the side of Jesus (John 19:31–37). This point of similarity between the two books is indirect evidence that the Revelation came from the same hand as the Gospel of John. Though writing in Greek, he apparently ignores the LXX in both instances, and gives a correct translation of the Hebrew. The statement of Rev. 1:7 clearly implies that those responsible for the death of Christ will from the dead to witness His coming (see on Dan. 12:2). During the course of His trial Jesus had warned the Jewish leaders of this dread event (Matt. 26:64).

Wail. Literally, “cut themselves,” in reference to the ancient custom of gashing or smiting one’s own body as a sign of grief. In a figurative sense, as here, the word comes to a focus on the grief rather than on the physical act of striking the body. Here it reflects the remorse of the ungodly (see on Jer. 8:20).

I am. Gr. egoµ eimi (see on John 6:20).

Alpha and Omega. The first and last letters of the Greek alphabet, loosely comparable with the expression “A to Z.” The phrase indicates completeness, comprehensiveness, and is the same in meaning as “the beginning and the end, the first and the last” (ch. 22:13). In this instance the speaker is “the Lord, which is, and which was, and which is to come,” identified in ch. 1:4 as God the Father (see comment there). However, in vs. 11–18 the expression “Alpha and Omega” is clearly identified with Christ, who also declares Himself to be “the first and the last.” In ch. 22:13 the phrase “Alpha and Omega” refers to Christ, as is evident from v. 16. The Father and the Son share these timeless attributes (see Additional Note on John 1).

The beginning and the ending. Textual evidence favors (cf. p. 10) the omission of these words here and in v. 11, but they stand fully attested in ch. 22:13.

The Lord. Textual evidence attests (cf. p. 10) the reading “Lord God.”

Which is. See on v. 4.

Almighty. Gr. pantokratoµr, “ruler of all.” The title recurs frequently in Revelation (chs. 4:8; 11:17; 15:3; 16:7, 14; 19:6, translated “omnipotent,” 15; 21:22). In the LXX of Hosea 12:5 pantokratoµr translates the Heb. sebaХoth, “hosts,” commonly used with Yahweh as an OT designation for God (see Vol. I, p. 173). This title stresses the omnipotence of God. Compare 1 Sam. 1:11; Isa. 1:9; Jer. 2:19; Amos 9:5).

9. I John. See pp. 715–720.

Companion in tribulation. Apparently John was not alone in suffering persecution at this time.

Kingdom. That is, the kingdom of divine grace (see on Matt. 4:17. “We must through much tribulation enter into the kingdom of God” Acts 14:22).

Patience. Literally, “remaining under.” The word here implies the exercise of self-control to endure a difficult situation when, by a surrender of faith, release might be obtained from the pressure of persecution. In Christ, Christians have the strength to “remain under” “in Jesus.” See on Rom. 2:7; Rev. 14:12.

Of Jesus. Textual evidence favors (cf. p. 10) the reading “in Jesus.” Patience results from a vital connection with Him.

Was. Or, “came to be,” implying that Patmos was not his permanent home, but that circumstances home, but that circumstances found John there.

Patmos. A small island in the Aegean Sea about 55 mi. (c. 90 km.) southwest of Ephesus. It measures under 10 mi. north and south by about 6 mi. east and west (c. 16 km. by 10 km.), at its widest point. Patmos is rocky and barren. Its unusually broken coast line contains many inlets. Writing in a.d. 77, Pliny (Natural History iv. 12. 23) reports that the island was used as a penal colony, which fact explains John’s statement about being a “companion in tribulation.” The apostle was on Patmos as a Roman prisoner (see pp. 80–85).

Some two centuries later, Victorinus of Petau (died c. a.d. 303) declared of the Revelation: “When John said these things he was in the island of Patmos, condemned to the labour of the mines [Latin metallum] by Caesar Domitian” (Commentary on the Apocalypse, on ch. 10:11; ANF, vol. 7, p. 353). The Latin word metallum may refer also to a quarry. Inasmuch as Patmos may have had quarries but gives no evidence of having had mines, the former is probably here intended. Pliny’s statement about Patmos being a penal colony is that of an informed contemporary of John, whereas that of Victorinus, though probable, must be classed as a tradition.

For the word. That is, on account of the word. The Greek is against the view that this means John was on Patmos in order to receive and record the visions there accorded him (see on v. 2). In the present passage the phrases “word of God” and “testimony of [concerning] Jesus” refer to his inspired witness to the gospel for more than half a century. This had been the sole motivating purpose of John’s life. In the bitter days of persecution under Domitian his fearless testimony became the occasion for banishment to Patmos (see p. 721).

10. In the Spirit. Literally, “in spirit,” here meaning “in an ecstatic state.” He became oblivious to the things of earth and aware only of the impressions conveyed to him by the Holy Spirit. Natural sense perception gave way completely to spiritual perception.

Lord’s day. Gr. kuriakeµ heµmera. Various attempts have been made to explain this expression, which appears only here in Scripture. Some interpreters equate this term with “the day of the Lord” of the OT prophets (see Joel 2:11, 31; Zeph. 1:14; Mal. 4:5; cf. Acts 2:20). It may be granted that, taken by themselves, the words might be so interpreted. Those who thus explain the expression point to the fact that the Revelation focuses attention on the great final day of the Lord and events leading up to it (see on Rev. 1:1). To be “in the Spirit on the Lord’s day” could possibly be understood as meaning to be carried in vision down the stream of time to witness events connected with the day of the Lord.

There are, however, reasons for rejecting this interpretation. In the first place, when the phrase “day of the Lord” clearly designates the great day of God the Greek is always heµmera tou kuriou or heµmera kuriou (1 Cor. 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Peter 3:10). Second, the context (Rev. 1:9, 10) implies that the term “Lord’s day” refers to the time when John saw the vision, rather than the subject of the vision. Thus, John gives his location, “the isle that is called Patmos” (v. 9); his reason for being there, “for the word of God” (v. 9); and his condition in vision, “in the Spirit.” These phrases all have to do with the circumstances under which the vision was given, and it is logical to conclude that the fourth does also, giving the specific time of the revelation. Most expositors so conclude.

Although unique in Scripture, the term kuriakeµ heµmera has a long history in post-Biblical Greek. Like its abbreviated form, kuriakeµ, it is a familiar term in the Church Fathers for the first day of the week, and in modern Greek kuriakeµ is the usual term for Sunday. Its Latin equivalent, dominica dies, is a common designation for the same day, and has passed into several modern languages, such as Spanish, domingo, and French, dimanche, both terms for Sunday. For this reason many scholars hold the opinion that kuriakeµ heµmera in the present passage also refers to Sunday, and that John not only received his vision on that day but also recognized it as “the Lord’s day,” presumably because on that day Christ had risen from the dead.

There are both negative and positive reasons for rejecting this interpretation. First is the recognized principle of historical method, that an allusion is to be interpreted only in terms of evidence that is previous to it in point of time or contemporary with it, and not by historical data from a later period. This principle has an important bearing on the problem of the meaning of the expression “Lord’s day” as it appears in the present passage. Although this term occurs frequently in the Church Fathers with the meaning of Sunday, the first conclusive evidence of such use does not appear until the latter part of the 2d century in the Apocryphal Gospel According to Peter (9, 12; ANF, vol. 9, p. 8), where the day of Christ’s resurrection is termed the “Lord’s day.” Since this document was written at least three quarters of a century after John wrote the Revelation, it cannot be presented as a proof that the phrase “Lord’s day” in John’s time refers to Sunday. Numerous examples might be cited to show the rapidity with which words can change their meanings. Therefore the meaning of “Lord’s day” here is better determined by reference to Scripture rather than to subsequent literature.

On the positive side of the question is the fact that although the Scripture nowhere identifies Sunday as having any religious connection with the Lord, repeatedly it recognizes that the seventh day, the Sabbath, is the Lord’s special day. God is said to have blessed and sanctified the seventh day (see Gen. 2:3); He declared it to be the memorial of His act of creation (see Ex. 20:11); He called it specifically “my holy day” (see Isa. 58:13); and Jesus declared Himself to be “Lord also of the sabbath” (see Mark 2:28) in the sense that as Lord of men, He was also Lord over that which was made for man, the Sabbath. Thus, when the phrase “Lord’s day” is interpreted in accordance with evidence prior to and contemporary with John’s time, it appears that there is only one day to which it can refer, and that is the seventh-day Sabbath. See 6T 128; AA 581.

Archeological discoveries have thrown added light on the expression kuriakeµ heµmera. Papyri and inscriptions from the imperial period in Roman history found in Egypt and Asia Minor employ the word kuriakos (the masculine form of kuriakeµ) to the imperial treasury and the imperial service. This is understandable inasmuch as the Roman emperor was often called in Greek the kurios, “lord,” and consequently his treasury and service were the “lord’s treasury” and the “lord’s service.” Thus kuriakos was a familiar word in Roman official language for things pertaining to the emperor. One such inscription comes from as early as a.d. 68, so it is clear that this usage of kuriakos was current in John’s time (see Adolf Deissmann, Light From the Ancient East, pp. 357–361).

On this same inscription there appears a reference to a day named for the Empress Julia, or Livia, as she is better known.

On other inscriptions both from Egypt and Asia Minor, the term sebasteµ, the Greek equivalent of Augustus, frequently appears as the name of a day. Apparently these are references to special days honoring the emperor (see Deissmann, loc. cit.). Some have suggested that kuriakeµ heµmera, as used by John, also refers to an imperial day. This seems doubtful, however, for two reasons. First, although there were imperial days, and although the term keriakos was used for other things pertaining to the emperor, no instance of the word kuriakeµ as applied to an imperial day has yet been found. This is not a final proof, of course, for it is an argument from silence. However, the second point that may be raised against the identification of John’s kuriakeµ heµmera as an imperial day appears to be virtually conclusive. This is the fact that both the Jews in the 1st century (see Josephus War vii. 10. 1 [418, 419]) and the Christians, at least in the 2d (see Martyrdom of Polycarp 8), are known to have refused to call Caesar kurios, “lord.” It becomes extremely difficult to think, therefore, that John would have referred to an imperial day as the “Lord’s day,” especially at a time when he and his fellow Christians were being bitterly persecuted for refusing to worship the emperor (see pp. 721–723). It seems more likely that John chose the expression kuriakeµ heµmera for the Sabbath as a subtle means of proclaiming the fact that, as the emperor had special days devoted to his honor, so John’s Lord, for whose sake he now suffered, also had His day. For a discussion of the origin of Sunday observance and of the designation of Sunday as “the Lord’s day” see on Dan. 7:25. See AA 581, 582.

As of a trumpet. Comparison with a trumpet indicates the intensity of the voice.

11. I am Alpha. See on v. 8. In view of vs. 17, 18 it is clear that in the present instance these titles apply specifically to Christ. However, textual evidence attests (cf. p. 10) the omission of the words “I am Alpha and Omega, the first and the last: and.”

In vs. 4–10 John addresses to the seven churches his own introductory statement of the circumstances under which he received the Revelation. Beginning with v. 11, he gives Christ’s own authorization of the Revelation. It is appropriate that He should do so, for this is “the Revelation of Jesus Christ” (v. 1). The revelation itself begins with v. 11.

What thou seest. Visual communication and perception dominate the Revelation (see on v. 2). John saw visions, panoramic scenes in symbol, which he portrays as fully and accurately as finite human language can. Many of these symbols represent infinite truths that transcend the words and experience of men. At times the apostle finds himself at a loss for words to describe fully what he sees, as for instance, when he beholds the throne of God (see ch. 4:3, 6). Nevertheless, throughout the Revelation the grandeur of God’s way with His universe, the intensity of the great controversy between Christ and Satan, and the glory of the final triumph are portrayed more vividly and magnificently than elsewhere in Scripture.

Book. Gr. biblion, “a scroll,” the most common type of book in John’s day. See Vol. V, p. 113.

The seven churches. The order in which the churches are listed both here and in chs. 2; 3 represents the geographical sequence in which a messenger carrying a letter from Patmos would reach these seven cities in the province of Asia. For a further discussion of the geographical setting of the seven churches see pp. 86–102; The Journeys of Paul. For further information on each church named see the individual messages to the churches in chs. 2; 3.

The seven churches are the first in a series of sevens in the Revelation. Thus there are also seven Spirits (v. 4), seven candlesticks (v. 12), seven stars (v. 16), seven lamps of fire (ch. 4:5), a book with seven seals (ch. 5:1), the seven horns and seven eyes of the Lamb (ch. 5:6), seven angels with seven trumpets (ch. 8:2), seven thunders (ch. 10:4), a dragon with seven heads and seven crowns (ch. 12:3), a beast with seven heads (ch. 13:1), seven angels having seven vials containing the seven last plagues (ch. 15:1, 7), and the beast with seven heads, which are also said to be seven mountains and seven kings (ch. 17:3, 9, 10). This repeated use of the number seven with so many different symbols implies that it, too, is to be understood in a symbolic sense. Throughout Scripture the number seven, when used symbolically, is generally understood to indicate completeness, perfection.

As applied to the seven churches, then, this number may be expected to have a specific purpose. That there were more than seven churches in the province of Asia is clear from the fact that two other churches in that region, those at Colossae and at Hierapolis, are also mentioned in the NT (see Col. 1:2; 4:13). Consequently it is reasonable to conclude that the Lord chose the seven churches here named because they were typical of the condition of the church as a whole—both in apostolic times and throughout the Christian Era (see p. 725; cf. AA 583, 585).

The messages to the seven churches applied to conditions in the church of John’s day. Had this not been so, these messages would have mystified and discouraged the Christians in the churches of Asia who were to read them (see on Rev. 1:3). John would have proved to be a false prophet if the messages he addressed to his churches had not revealed the true situation in those congregations and had not been appropriate to their spiritual needs. These messages were sent at a time when the Christians of Asia were suffering great tribulation (see pp. 720–723), and their firm reproof, reassuring comfort, and glorious promises must have been designed to fill those needs (see AA 578–588). Accepting and heeding these messages, the Christian churches of Asia would be prepared spiritually to understand the drama of the great controversy portrayed in the remainder of the Revelation, and to maintain a steadfast hope in the ultimate triumph of Christ and His church.

Although the various messages to the seven churches must have applied in the first instance to the churches of Asia in John’s own time, they were also relevant to the future history of the church (see p. 725). A study of history reveals that these messages are, indeed, applicable in a special way to seven periods that cover the entire history of the church.

Inasmuch as the number seven implies completeness, as noted above, it appears reasonable, also, to understand these messages as, in a sense, descriptive of the whole church at any time during its history, for doubtless every individual congregation throughout Christian history could find its characteristics and needs described in one or more of these messages. Accordingly, they may be said to have universal application, in addition to the local application in John’s day and the historical application in successive periods. A Christian writer about a.d. 200 wrote that “John writes to the seven churches, yet he speaks to all” (Latin text in S. P. Tregelles, ed., Canon Muratorianus, p. 19). Although, for instance, the message to the Laodicean church is particularly appropriate to the church today, the messages to the other churches also contain words of admonition by which it may profit (see 5T 368, 481, 538, 612; 8T 98, 99).

12. See the voice. That is, see who was speaking.

Candlesticks. Gr. luchnia, “lampstands.” The candle, in its familiar modern form, was not in general use in ancient times. Lamps were usually shaped in the form of a shallow bowl, into which oil was poured and a wick inserted. Accordingly, the “candlesticks” John saw were, apparently, stands surmounted by such lamps.

In v. 20 these lampstands are declared to represent the seven churches, and thus the whole church (see on v. 11). The fact that they are of gold would seem to imply the preciousness of the church in the sight of God. John sees Christ walking about in their midst (vs. 13–18), thus indicating His continuing presence with His church (see Matt. 28:20; cf. Col. 1:18).

The reference here to seven golden candlesticks is reminiscent of the seven golden candlesticks in the holy place of the earthly sanctuary (see Ex. 25:31–37). Obviously, however, these differ materially from the seven-branched candlestick of OT times, for John saw Christ walking about among them (see Rev. 1:13; 2:1). These “seven … candlesticks” are specifically said to represent churches on earth, and are therefore not to be thought of as the heavenly counterpart of the seven-branched candlestick of the ancient earthly sanctuary.

13. The Son of man. Gr. huios anthroµpou. The Greek here is without a definite article. It is an exact translation of the Aramaic kebar Хenash (see on Dan. 7:13), and seems to have much the same meaning here as kebar Хenash in Daniel. What is said in comment on kebar Хenash (Dan. 7:13) would therefore apply also to huios anthroµpou. It is certain from Rev. 1:11, 18 that the One thus referred to—as in Dan. 7:13—is in Christ. While the title “the Son of man,” with the definite article, is used of Christ more than 80 times in the NT, the expression “Son of man,” without the definite article, is used of Him in the Greek NT in only two other instances (Rev. 14:14, which is clearly an allusion to Dan. 7:13; and John 5:27, where Jesus’ humanity is emphasized).

Applying the same principle as with kebar Хenash (see on Dan. 7:13), we find that here John beholds Christ in vision for the first time. Who is this glorious being? He has the form, not of an angel or of some other celestial being, but of a man. He is human in form, albeit of dazzling brightness.

Although John wrote the Revelation in Greek, his mode of expression is often that of his native Aramaic (the Jewish language of NT times) rather than Greek. This is true of certain of his idiomatic expressions, and it is possible that huios anthroµpou, literally, “[a] son of man,” is one of these. If so, “a son of man” would mean simply “a human being,” “a man” (see on Dan 7:13). In the same way, “children of the resurrection” (Luke 20:36) are simply resurrected persons, and “children of the kingdom” (Matt. 8:12) are people eligible for the kingdom. Similarly, “children of the bridechamber” (Mark 2:19) are wedding guests, “children of this world” (Luke 16:8) are those who live for this world, “children of wrath” (Eph. 2:3) are those eligible for punishment because of their evil deeds, and “sons of Belial” (1 Kings 21:10) are worthless fellows.

When the glorified Christ manifested Himself to John in celestial splendor He still appeared to him in the likeness of a human being. Although Christ was eternally pre-existent as the second person of the Godhead, and ever remains so, His assumption of humanity is for all eternity to come (see Vol. V, pp. 917–919). What a comfort to know that our ascended, glorified Lord is still our brother in humanity, yet at the same time also God! For a further discussion of this passage see Problems in Bible Translation, pp. 241–243.

Down to the foot. A long garment is a symbol of dignity.

Paps. That is, the breast.

14. White like wool. John grasps in vain for words with which to give an accurate description of what he sees in vision. At first sight of the whiteness of the hair of the One appearing to him in vision the whiteness of wool comes to his mind. But no sooner has he written this than he thinks of an even whiter substance, snow, and he adds it for a yet more accurate description. Perhaps also, the description of Dan. 7:9 comes to his mind.

Flame of fire. That is, a “fiery flame,” emphasizing the brightness of His countenance and the intensity of His gaze.

15. Fine brass. Gr. chalkolibanos, a substance of uncertain identification. It was probably some metal like gold, burnished and radiant. The “brass” of Bible times was actually bronze (see on Ex. 25:3).

Burned. Rather, “having been burned,” that is, fired in a furnace. Textual evidence favors (cf. p. 10) a reading that refers this phrase to the “brass” rather than to the feet themselves. That is, the brass appeared as if fired in a furnace. The feet looked like brass that had been subjected to intense heat.

Many waters. In John’s day the roar of the ocean and the crash of thunder were among the loudest and deepest sounds known to man. In their depth and majesty these are still unsurpassed as symbols for the voice of the Creator.

16. Right hand. Here, the hand of God represents His power to sustain.

Seven stars. This symbol represents the “angels,” or messengers, sent to the seven churches (see on v. 20).

Went. The form of the verb in the Greek implies continuous action—the power of Christ is constantly at work.

Twoedged sword. Gr. rhomphaia distomos, literally, “two-mouthed sword.” The rhomphaia was a large, heavy, two-handed sword. It is the word used in the LXX for the “sword” God placed at the entrance to Eden (see on Gen. 3:24) and for the sword of Goliath (1 Sam. 17:51).

The expression “two-mouthed sword” is apparently derived from Semitic usage, although it appears in Greek as early as the 5th century b.c. in the plays of Euripides. It is found much earlier than this, however, in the OT, where the equivalent phrase in Hebrew is pi chereb, “mouth of the sword” (see Gen. 34:26; 2 Sam. 15:14). Thus, in telling the story of Ehud, the writer of Judges says literally, “And Ehud made for himself a sword, and for it two mouths” (see Judges 3:16). Similarly, Prov. 5:4 speaks of a chereb pioth, “a sword of mouths,” which the KJV correctly translates as “twoedged sword.” This interesting figure of speech may be derived either from the thought of a man’s sword as devouring his foes (see 2 Sam. 11:25; Isa. 1:20; Jer. 2:30)—its edge being its mouth—or from the shape of certain ancient swords whose handles were made in the form of an animal’s head, with the blade protruding from the mouth.

John repeats the symbol in chs. 2:12, 16; 19:15, 21, where, in the sense that it comes forth from the mouth of Christ, it is an instrument of divine punishment. It appears best to understand it here in the same sense, as symbolic of Christ’s authority to judge, and especially of His power to execute judgment. That the sword has two edges, together with the fact that it is said to be sharp, would seem to imply the incisiveness of His decisions and the effectiveness of His acts of judgment.

As the sun. The sun is the most brilliant light commonly known to man.

17. As dead. The first effect upon those accorded a vision of a divine being panoplied with the glory of heaven, was to deprive them of their usual physical strength (see Eze. 1:28; Eze. 3:23; Dan. 8:17; Dan. 10:7–10; Acts 9:4; cf. Isa. 1:5). Compare the experience of Daniel (see on ch. 10:7–10). The person so honored was completely overcome by a sense of his own weakness and unworthiness. For a discussion of the physical state of a prophet in vision see F. D. Nichol, Ellen G. White and Her Critics, pp. 51–61. For instances of John’s emotional responses to what he saw in vision see Rev. 5:4; Rev. 17:6. For two instances when John fell at the feet of an angel in worship see chs. 19:10; 22:8.

Fear not. Following the loss of natural strength, a prophet was supernaturally strengthened, usually by a touch of the hand (see Eze. 2:1, 2; 3:24; Dan. 8:18; 10:8–12, 19; cf. Isa. 6:6, 7). Often a celestial visitant uttered the command, “Fear not,” to allay the fears that naturally well in the human heart when confronted by such a being (see Judges 6:22, 23; Judges 13:20–22; Matt. 28:5; Luke 1:13, 30; 2:10).

The first and the last. See on v. 8. The expression here used is apparently quoted from Isa. 44:6, and is a direct translation of the Hebrew text and not a quotation from the LXX as in v. 8.

18. He that liveth. Gr. ho zoµn, “the living [One],” apparently from the familiar OT term ХEl chai, “living God” (Joshua 3:10; etc.). The form of the verb here used implies continuous, living, abiding life. This declaration is particularly meaningful in view of the fact that He “was dead.” “In Christ is life, original, unborrowed, underived” (DA 530; see 785). “In him was life; and the life was the light of men” (see on John 1:4).

Was dead. Literally, “became dead,” a reference to the crucifixion. Here is a clear indication that the One who appeared to John in vision was Christ.

I am alive. Gr. zoµn eimi, “I am living,” that is, I have continuing life, life that does not end, life that is self-perpetuating (see Vol. V, pp. 917–919; see on John 5:26). In spite of the death He suffered for the human race, Christ continues to be “the living [One],” for He is God. “The divinity of Christ is the believer’s assurance of eternal life” (DA 530). See on Rev. 1:5. The word eimi, “I am,” implies continuous existence and stands in striking contrast with egenomeµn, “I was [literally, “became”]” dead.

For evermore. See on v. 6.

Amen. Textual evidence favors (cf. p. 10) the omission of this word.

Keys. Keys are a symbol of power and jurisdiction. Compare on Matt. 16:19; cf. Luke 11:52.

Hell. Gr. hadeµs, “the abode of the dead,” “the grave” (see on Matt. 11:23). Christ’s resurrection is the assurance that the righteous will rise “in the resurrection at the last day” (John 11:24) to life everlasting (see on John 11:25; Rev. 1:5).

19. Write. A repetition of the command of v. 11.

Hast seen. That is, in the vision thus far (vs. 10–18).

The things which are. Some hold that this phrase describes the present historical situation, particularly things concerning the church. They believe that in contrast with “the things which thou hast seen”—the vision of Christ (vs. 10–18)—“the things which are, and the things which shall be hereafter,” refer to actual historical events, presented symbolically.

Others hold that the clauses “the things which thou hast seen, and the things which are, and the things which shall be hereafter” simply refer to the things John had seen in vision, what he was seeing, and what he was still to see in the future (cf. v. 11).

20. Mystery. Gr. musteµrion, “a secret,” “a mystery,” from a word meaning “one who has been initiated” (see on Rom. 11:25). In early Christian usage the term “mystery” did not mean something that could not be understood, as it does today, but something that could be understood only by those who were initiated, that is, those who had the right to know. Thus Christ told His disciples that it was “given” unto them “to know the mysteries of the kingdom of heaven,” but not to the multitudes (see on Matt. 13:11). Paul speaks of the resurrection as a “mystery” (1 Cor. 15:51), and often so refers to the plan of salvation itself (see on Rom. 16:25, 26).

The Jewish background of this expression appears in a passage in the Dead Sea Manual of Discipline (see Vol. V, pp. 91, 92) that speaks of salvation: “The light of my heart penetrates the mystery that is to be” (1QS xi. 3; in Millar Burrows, The Dead Sea Scrolls, p. 387). The term “mystery” appears repeatedly in the same document. The expression was also common in pagan mystery religions.

Here the term “mystery” is used of the seven “stars,” a symbol thus far not explained. But now this symbol is termed a “mystery,” in view of the fact that its interpretation is about to be made known. Thus, in the book of Revelation, a “mystery” is a cryptic symbol about to be explained to those who consent to “keep” (see on v. 3) the things revealed in this book (cf. ch. 17:7, 9), or one which God wills to make known to them. The symbols of the Revelation are also referred to as wonders (see on ch. 12:1) and signs (ch. 15:1).

Seven stars. See on vs. 11, 16. The present verse is a bridge between vs. 12–19 and the messages of chs. 2 and 3. It explains the symbols of vs. 12, 16 and prepares the way for the messages to the individual churches.

Angels. Gr. aggeloi, literally, “messengers,” whether celestial or human. Aggeloi is applied to human beings in Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52; cf. 2 Cor. 12:7. It has been suggested that the “angels” of the seven churches are their respective elders, or overseers, in John’s time, and that the Lord was addressing the messages to them for transmission to their respective congregations. However, except for possibly the “angels” of the seven churches, the word aggeloi never refers to human beings in some 75 instances where John uses it in the Revelation. Whether it does so here is not clear from the context. However, it seems unlikely that God would send messages to literal angels through John, and the identification of these “angels” with the leaders of the churches is therefore to be preferred (cf. GW 13, 14; AA 586).

Seven candlesticks. See on v. 12.

Seven churches. See on vs. 4, 11.

Ellen G. White comments

1    AA 583; CW 175; DA 99; Ed 191; GC 341; 6T 128

1–37T 158; 8T 301

3     AA 583; COL 133; CW 175; DA 234; Ed 191; Ev 196; GC 341; PK 548; TM 113, 116; 5T 15; 6T 128, 404

5     COL 162; 6T 311, 367

5, 6 GC 416, 646

6     CS 129; 5T 475

7     DA 832; EW 53, 179, 292; GC 301, 625, 637; TM 232; 8T 116

9     AA 570, 575, 588; FE 109, 423; GC xiii, 78; GW 18; PP 129; SL 49, 71; 4T 525; 7T 288

9, 10    MM 37; 6T 128

10   SL 74

10–13AA 581

11   AA 585

13   MH 419; 5T 752; 8T 265

13–15GC 624

14   LS 65

14, 15  EW 16, 286

14–17AA 582

14–18SL 78

15   EW 15, 34; LS 65

16   GW 13 (more under ch. 2:1)

17   GC 471; SL 79; 5T 467

17, 18  CT 17; Ed 83; TM 95

18   DA 320, 483, 530, 669; PK 240; 2T 271; 7T 71

18, 20  AA 585