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Commentary on Revelation 1 verses 9–20
We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe,
I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature.
II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet.
III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him.
1.He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God.
2.He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe,
(1.)The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold.
(2.)The impression this appearance of Christ made upon the apostle John (Rev 1:17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live!
(3.)The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, Rev 1:17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.
This other author, on the contrary, did not even deem it sufficient to name himself once, and then to proceed with his narrative; but he takes up his name again, and says: "I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos for the Word of God, and for the testimony of Jesus Christ." And likewise toward the end he speaks thus: "Blessed is he that keepeth the sayings of the prophecy of this book; and I John who saw these things and heard them." That it is a John, then, that writes these things we must believe, for he himself tells us.
The ecclesiastical writers have taught that at the time of Claudius Caesar, when that famine which the prophet Agabus had announced in the Acts of the Apostles would come in ten years time was at its height, that during that difficulty this same Caesar, impelled by his usual vanity, had instituted a persecution of the churches. It was during this time that he ordered John, the apostle of our Lord, Jesus Christ, to be transported into exile, and he was taken to the island of Patmos, and while there confirmed this writing. That he might present the trials of suffering which he was bearing at that time, he recalls that he was a participant in suffering, and then he adds the kingdom to the suffering of tribulation, and because of the kingdom to be received he further adds the patient endurance which he bore for the sake of Jesus.
I, John, etc. He hints at the person, place, time, and cause of the vision. He testifies that he saw it also in the Spirit, lest he be thought deluded by a fleshly apparition.
Was in the island, etc. The story is known, that John was banished to this island by Caesar Domitian because of the gospel, to whom it was fittingly given to penetrate the secrets of heaven when he was forbidden to exceed certain earthly spaces.
I John, your brother and your partner in tribulation, and in the kingdom, and patience in Christ Jesus, was in the island, which is called Patmos, for the word of God, and for the testimony of Jesus. In this place John represents both his own person specifically and that of the Church generally. It is also to be noted that the kingdom pertains to the Head, tribulation to the limbs, and patience to both, and all this can be found in Jesus alone. Indeed, the Head was suffering tribulation with the limbs when he said, Saul, Saul, why persecutest thou me? [Acts 9:4]. The kingdom is in the Head, as in Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world, [Matt. 25:34] which is like saying clearly, “Come, ye limbs, reign with the Head, because I am the kingdom.” For he will grant himself to his people, as it is written: The oath, which he swore to Abraham our father, that he would grant (himself) to us [Luke 1:73]. Patience awaits us, according to this: Knowest thou not, that the benignity of God leadeth thee to patience? [Variant of Rom. 2:4], and we, in our patience, shall possess our souls. [Cf. Luke 21:19] By the island of Patmos, which translates to “strait,” in which John was in exile, are represented the persecutions and hardships suffered by John and the Church (that is, a species and a genus) but for the Word of God, not for their own bad actions, according to this saying of the apostle Peter: Let none of you suffer as a thief, [1 Pet. 4:15] but as a disciple of Christ.
John wrote to the faithful according to the message and preaching of Christ, that they suffer much from those who persecute the godly; therefore, John considers himself a "companion in the sufferings" and "endurance," and likewise "in the kingdom" of God. Here, those to be a "companion in the sufferings" for the sake of the message are called to share in it with Jesus.
John says it is because "of Jesus"; for this is what the one in Jesus means.
And "because of His word and the testimony" which I bore by proclaiming His Gospel, John says, I became exiled "on the island of Patmos." Eusebius records that this happened to John in the Chronological Canon during the reign of Emperor Domitian. Then he says, while living on the aforementioned island,
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SUMMARY
Revelation 1:9 introduces the Apostle John, the author of this prophetic book, by establishing his profound solidarity with his audience. He identifies himself not as a distant authority but as a fellow "brother" and "companion" in the shared experiences of tribulation, the present reality of God's kingdom, and the patient endurance found in Jesus Christ. The verse also reveals his geographical location, the island of Patmos, and the divine reason for his exile: his unwavering commitment to proclaiming "the word of God" and bearing "the testimony of Jesus Christ." This sets a foundational tone for the book, emphasizing that divine revelation often comes amidst suffering for the Gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Identification is prominent as John immediately establishes his personal connection to the audience, using "brother" and "companion" to forge a bond of solidarity. This creates a sense of shared destiny and experience, crucial for a book that will call for immense perseverance. The phrase "in tribulation, and in the kingdom and patience of Jesus Christ" utilizes juxtaposition, placing the harsh reality of suffering alongside the spiritual reality of God's reign and divine endurance. This highlights the paradox of Christian existence: suffering within the context of God's present rule. Furthermore, Metonymy is evident in "the word of God" and "the testimony of Jesus Christ," where these phrases stand for the entire message and witness of the Gospel, for which John suffered. The mention of Patmos serves as a powerful symbol of exile and suffering for the faith, yet paradoxically, it becomes the very place of profound divine revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 1:9 profoundly shapes our understanding of Christian identity and mission. John's self-identification as a "brother" and "companion" in tribulation, kingdom, and patience underscores the communal nature of faith. It teaches that suffering for Christ is not an isolated experience but a shared reality among believers, uniting them in a common journey. This solidarity is rooted in their participation in the present, though not yet fully realized, kingdom of God, and empowered by the very endurance of Jesus Christ Himself. John's exile "for the word of God, and for the testimony of Jesus Christ" elevates the act of bearing witness to Christ as a central, even costly, aspect of discipleship, affirming that faithfulness to divine truth often invites opposition. This verse sets the stage for the entire book of Revelation, which will explore the cosmic conflict between God's kingdom and the forces of evil, and the ultimate triumph of those who persevere in their testimony.
REFLECTION AND APPLICATION
Revelation 1:9 offers a powerful reminder that the Christian life, while filled with the promises of God's kingdom, is also often marked by tribulation. John's experience on Patmos teaches us that faithfulness to "the word of God, and for the testimony of Jesus Christ" can lead to hardship, isolation, or persecution. Yet, even in such circumstances, God is present, revealing His truth and purpose. This verse challenges believers to embrace a posture of patient endurance, recognizing that our suffering is not meaningless but is shared with Christ and fellow believers, and it contributes to our participation in His kingdom. It calls us to cultivate a deep solidarity with other Christians, especially those facing persecution, and to remain steadfast in our witness, regardless of the cost. John's example encourages us to view challenging circumstances not as obstacles to God's work, but as potential crucibles where divine revelation and spiritual growth can occur, strengthening our resolve to proclaim Christ boldly.
Questions for Reflection
FAQ
Why was John exiled to Patmos, and what was Patmos like?
Answer: John was exiled to the island of Patmos "for the word of God, and for the testimony of Jesus Christ," meaning his banishment was a direct consequence of his faithful proclamation of the Gospel and his witness to Jesus. This likely occurred during the reign of the Roman Emperor Domitian, who severely persecuted Christians for their refusal to worship him as divine. Patmos was a small, rocky, and desolate island in the Aegean Sea, used by the Roman Empire as a penal colony. It was a place of forced labor and isolation, designed to punish and silence those deemed a threat to Roman authority. Despite its harshness, Patmos became the sacred ground where John received the profound visions recorded in the book of Revelation, demonstrating that God can reveal His truth even in the most challenging and isolated circumstances, as seen in Revelation 1:10-11.
CHRIST-CENTERED FULFILLMENT
Revelation 1:9, while detailing John's personal experience, is deeply Christ-centered, revealing how John's suffering and steadfastness mirror and participate in the life of Jesus. John's identity as a "companion in tribulation" directly connects him to Christ, who Himself endured immense suffering and persecution, culminating in His crucifixion, as prophesied in Isaiah 53:3. The "kingdom" John shares is the very kingdom inaugurated by Jesus through His death and resurrection, a spiritual reign that transcends earthly powers and invites believers into its present reality, even amidst opposition, as Jesus declared, "My kingdom is not of this world" (John 18:36). Furthermore, the "patience of Jesus Christ" is central; it is His own steadfast endurance through His earthly ministry and ultimate sacrifice that provides the pattern and power for believers to persevere. John's exile "for the word of God, and for the testimony of Jesus Christ" underscores that his suffering is not arbitrary but a direct consequence of bearing witness to the incarnate Word, Jesus, who is "the faithful witness" (Revelation 1:5). Thus, John's experience on Patmos is a profound echo of Christ's own journey of suffering, faithfulness, and ultimate triumph, inviting all believers to share in this cruciform path that leads to glory.