A Verse by Verse Study of the Book of Revelation
I John, who also am your brother, your Christian brother; who is a fellow-Christian with you, the reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and here he commences a description of the circumstances under which the vision appeared to him. The circumstances under which the vision appeared is important to the believability of the message.
Banished to a lonely island because of his attachment to Christianity, he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer. Suddenly heard a voice behind him, and turning saw the Son of Man himself in a glorious form in the midst of seven golden lamps and fell at his feet as dead. Remember, what John saw was a signification, Jesus would began his message by explaining the meaning of the symbols used in the initial presentation. Once john's view became a view from Heaven John was on his own trying to explain what he saw.
For now, let us observe John's poster and presentation. He presents himself to the church as their companion in tribulation, not someone to be looked up to. He is not speaking of the great tribulation that is to follow, but the tribulation that they were enduring, he further states that he was their partner in affliction. That is, he and they were suffering substantially the same kind of trials because of their religion. It is evident from this that some form of persecution was raging, in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other trials that they might be called to endure who remained at home.
And in the kingdom and patience of Jesus Christ. The meaning of this passage is, that he, and those, whom he addressed, were not only companions in affliction, but were fellow partners in the kingdom of the Redeemer. They shared the honor and the privileges pertaining to that kingdom; and that they were fellow-partners in the patience of Jesus Christ--that is, in enduring with patience whatever might follow from their being his friends and followers of Christ. The general idea is that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour. Please note, John did not present himself as a bearer of favors or deliverance.
I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,(Revelation 1:10)
A verse by verse study of Revelation allows us to take our time and study the beautiful nuggets that often would be overlooked. This verse offers a wealth of information. Let us take a closer look at John's statement, I was in the spirit on the Lord's day". This verse holds the answer to some of the questions we will be asking ourselves in this study. This verse is the source of much confusion, especially between the phrase Lord's day and Sabbath day. We will do an in-depth study of the two days, but first:
A verse by verse study of Revelation allows us to take our time and study the beautiful nuggets that often would be overlooked. This verse offers a wealth of information. Let us take a closer look at John's statement, I was in the spirit on the Lord's day". This verse holds the answer to some of the questions we will be asking ourselves in this study. This verse is the source of much confusion, especially between the phrase Lord's day and Sabbath day. We will do an in-depth study of the two days, but first:
I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate for that day. The word Spirit may refer either to the Holy Spirit or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came after the time referred to. The best meaning of the passage is, that he was at that time favored in a large measure with the influences of the Holy Spirit, a true state of devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications that were made to him on that day.
The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstasy, but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion.
The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstasy, but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion.
An illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honoring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul.
Now, On the Lord's Day. The word here rendered Lord's--kuriakh-- occurs only in this place and in 1st Corinthian 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it must mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honor of him. It is clear,
(1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.
(2.) That it was a day, which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him.
(3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for
(a) that is the natural meaning of the word Lord as used in the New Testament, and
(b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's Day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later church fathers make a marked distinction between the Sabbath and the Lord's Day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians.
The strong probability is, that the name was given to this day in honor of the Lord Jesus and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves
The strong probability is, that the name was given to this day in honor of the Lord Jesus and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves
(1) that that day was thus early distinguished in some peculiar manner so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;
(2) that it was in some sense regarded as devoted to the Lord Jesus or was designed in some way to commemorate what he had done; and
(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honor of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement,
(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honor the Sabbath. We should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, in a serious and devout manner, by abstinence from labor, and by a resting from travel, that we devoutly regard this day as set apart for God.
And heard behind me a great voice. A great (Loud) voice. This was, of course, sudden and took him by surprise.
As of a trumpet. Loud as a trumpet. Here again, (As of) indicates that this is a symbol used to best define the voice he heard. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but the signification was, it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds and was used for calling assemblies together, for marshaling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet--HEBREW shophar--means bright and clear and is supposed to have been given to the instrument because of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument.
Verse 11. Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through as a trumpet, and hence the trumpet is represented as uttering them.
The first and the last. An explanation of the terms Alpha and Omega. was made in our previous lesson.
And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.
Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him.
And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to the church; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial and to transmit it to future times for the welfare of the church at large.
Unto Ephesus. unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. A particular description of these seven churches will follow in.
Verse 11. Saying. That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through as a trumpet, and hence the trumpet is represented as uttering them.
The first and the last. An explanation of the terms Alpha and Omega. was made in our previous lesson.
And, What thou seest. The voice, in addition to the declaration "I am Alpha and Omegas" gave this direction that he should record what he saw. The phrase "what thou seest" refers to what would pass before him in vision; what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.
Write in a book. Make a fair record of it all--evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos and then send it to the churches. Though Patmos was a lonely and barren place, and though probably there were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him.
And send it unto the seven churches which are in Asia. The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see;" to wit, all that is recorded in this volume or book of "Revelation." Part of this (chapters 2-3) would appertain particularly to the church; the remainder (chapters 4-22) would appertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was fitted to impart in time of trial and to transmit it to future times for the welfare of the church at large.
Unto Ephesus. unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. A particular description of these seven churches will follow in.
Continued in Revelation 1: 12-20
No comments:
Post a Comment