Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
19. Write ] Add therefore The Lord reveals His exaltation in His Manhood as a reason why His servant is not to fear and is to write His words in faith and hope.
the things which are ] Some take these words to mean “what they (viz. the things which thou hast seen) are,” i.e. what they mean. But it is simpler to take the verse as meaning, that he is to write down the whole vision, whether of past, present, or future events. “The things which thou hast seen” are not, indeed, by any logical necessity visions of past events: but all that he had yet seen actually did symbolise the facts of Christ’s Incarnation, Resurrection, and entrance into glory. It may be observed, that the Incarnation and Ascension are actually represented in a later scene of the vision, Rev 12:2; Rev 12:5. “The things which are” will perhaps refer chiefly to the messages to the Seven Churches, “the things which shall be hereafter” beginning with ch. 4.
Fuente: The Cambridge Bible for Schools and Colleges
Write the things which thou hast seen – An account of the vision which thou hast had, Rev 1:10-18.
And the things which are – Give an account of those things which thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lampstands, and seven stars in the hand of the Saviour, and he is now commanded to record the meaning of these symbols as referring to things then actually existing in the seven churches. This interpretation is demanded by Rev 1:20.
And the things which shall be hereafter – The Greek phrase rendered hereafter – meta tauta – means after these things; that is, he was to make a correct representation of the things which then were, and then to record what would occur after these things: to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen. The expression refers to future times. He does not say for how long a time; but the revelations which were to be made referred to events which were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the revelation-whether it extended only for a few years or whether it embraced all coming time. The more natural interpretation, however, would seem to be, that it would stretch far into future years, and that it was designed to give at least an outline of what would be the character of the future in general.
Fuente: Albert Barnes’ Notes on the Bible
Rev 1:19-20
Write the things which thou hast seen.
Christ enjoining the record of His revelation to man and explaining its meaning
These words suggest two general remarks concerning Christ.
I. He requires men to record the revelations He makes to them.
1. Those which had been experienced.
2. Those things which were now present.
3. Those which were approaching. Now these three classes of things John had to write down. Whatever man has seen, or will see of the Divine, he is bound to record–Write. Literature, though sadly corrupted and the source of enormous mischief, is a Divine institution. Rightly employed it is one of the grandest forces in human life. Thank God for books, our best companions, always ready with their counsel and their comfort. They are arks that have borne down to us, over the floods of centuries, the vital germs of departed ages.
II. He explains to men the meaning of the revelation He makes to them.
1. The unknown of the knowable. What is mystery to one man is not so to another; and what is mystery to a man to-day is no mystery to-morrow.
2. The unknown of the unknowable. He whom we call God is the great mystery, the absolutely unknowable–whom no man hath seen or can see. Now in the former sense the meaning of the word mystery is here employed. (D. Thomas, D. D.)
Sacred literature
I. That it contains the record of things which the authors have seen.
1. Which men have seen with the eye of the body.
2. Things which the authors have seen with the eye of the mind.
3. Things which the authors have seen with the eye of the soul.
II. That it contains the record of things which are happening around us. And the things which are. The Bible records the history of the past ages, of a great antiquity, and in this coincides with our expectation; but it also touches the moral, political, and historic life of men to-day. God knew the ages before they commenced their march, and has enabled men to anticipate their meaning by the gift of a holy inspiration.
III. That it contains the record of things which pertain to the future. And the things which shall be hereafter. (J. S. Exell, M. A.)
Concerning writing
1. That men may by writing
communicate what light God gives them for the good of the Church. It is true the Gospel was at first spread and planted by preaching, that is more properly the means of conversion. There is reason also for this, if we consider
(1) The relation that is amongst all the members of the Catholic Church, whereby all are tied, to be edifying one to another, etc.
(2) The end wherefore God had given men gifts, which is to profit withal: and yet
(3) That a man cannot by word make his gift forthcoming in the extent that he is obliged; there is therefore a necessity of using writing for that end, it being a singular gift of God for promoting edification.
2. That none should take on them to write anything, as the Lords mind, for the edification of the Church, without a call to it: I mean not an extraordinary call, as John had; but this I mean, that as there is an ordinary call needful to the preaching of the Gospel, so, in the general, that same consequence will hold in respect of writing for such an end. And if we look through the Scripture, we will find a call for writing as well as for preaching. And to warrant writing, we would conceive so much to be necessary as may
(1) Satisfy the man himself as to his being called to such an eminent duty by God, and therefore there must be somewhat to hold out to him that it is Gods mind he should undertake such a task.
(2) That men walk not by their own satisfaction alone; but that there may be so much as to convince others, that God put them on that work.
3. That a man therefore may have peace as to his undertaking, we conceive there is a concurrence of several things needful to be observed: As
(1) There is a necessity of a single end, to wit, Gods glory, others edification; and in part may come in, his own exoneration as to such a duty. It is not self-seeking, nor getting of a name, nor strengthening such a particular party or opinion, that will give one peace in this matter.
(2) It is necessary, not only that the thing be truth; but that it may be edifying, profitable, and pertinent, at such a time: Gods call to anything, doth ever time it, and tryst it well, as most subservient to the scope of edification.
(3) Besides these, there are circumstances in the concurrence of providences trysting together, in reference to the person writing, to the subject written of, the time wherein and occasion whereupon, and such like: which being observed, may contribute to give some light in the thing. As
(a) If the person be called publicly to edify the Church; if he be of that weight, as his testimony may prove profitable in the Church for the strengthening and confirming of others, or the like considerations; though no new thing be brought forth by him: which ground, as a moral reason, Luke gives to Theophilus of his writing the Gospel (Luk 1:1).
(b) Considerations may be drawn from the subject. As
(i.)
If it be a necessary point that is controversed.
(ii.)
If the Scripture opened be dark and obscure; and possibly not many satisfyingly writing of it.
(iii.)
If the way of handling it be such as gives any new advantage to truth, or to the opening of that Scripture.
(c) The time would be considered, if such a truth be presently controverted, or such a subject necessary to be spoken unto now; if such a persons interposing may be useful, if such a duty be neglected, or if such a Scripture be not made use of, and the like.
(d) Occasion also may be, from Gods putting one to have thoughts of such a subject when others are otherwise taken up, some not having access to be edifying otherwise; as when occasion of study is given, and the thing by public delivery or secret communication is known to others, and called for by them to be made public: or that they would set themselves to it, God giving occasion of health, quietness, means, etc., for it: the thing getting approbation from such as are single, and intelligent, judging such a thing useful; in this the spirits of Gods servants would be subject to others. (James Durham.)
The mystery of the seven stars and the seven golden candlesticks.
The stars and candlesticks
It is the realm in which they are stationed, and its characteristics as indicated in the provision made for it. Where you see stars there is darkness. And how dark is that world, that kingdom, that community, that heart, into which the light of Christianity has not effectually penetrated? With all the splendour of its genius, all the glory of its arms, all the brilliancy of its power, how savage, how like a sepulchre, full of chilly gloom and festering death! When the Gospel first arose upon the world, in what state did it find mankind? Let the apostle answer (Rom 1:22-32). And when Gods messengers came to them with the light of truth and righteousness, how were they treated? Let the same apostle answer (Heb 11:35-38). Even the Lord of the covenant was crucified and killed, and all His apostles martyred, and the Churchs first age made one continuous baptism of blood by the enthroned malignity of the unsanctified heart. Such is humanity, unreached and unredeemed by the grace of God in Christ Jesus (Luk 10:3). Those stars and candlesticks have not been useless. Some hearts, communities, and kingdoms have been attracted by the light, and have learned to appreciate its transforming beauty, and are found to a greater or less degree walking and rejoicing in it. But still the world in the main is a dark and wicked world. The light sent of God is a light that shineth in a dark place, and will so continue until the day dawn for the great consummation. Till then, therefore, we must expect to suffer and to fight. (J. A. Seiss, D. D.)
The seven golden lampstands
I. A Churchs business is to hold up the light. A church which fails in aggressive evangelistic activity has failed utterly. What is the good of a lamp-post if there is no light in it? It is only a nuisance, for people to knock their heads against in the dark. A large number of the so-called Christian organisations of this day are lampstands without a light. But then, let us remember, too, that whilst thus one must strongly assert that the function of the Church is to lift up a light which is not its own, on the other hand, whosoever partakes of that light–which he cannot lift unless he loves–is changed into its nature. Ye are the light of the world. They are made light by contact with the Light; as a mirror laid in the sunshine will reflect the beams that fall upon it, and will cast them into some corners which, without its intervention, they would not have reached, and will be capable of being gazed on with undazzled eye by some whose optics were too weak to look upon the light itself. Now the scope of this light-bearing and witnessing for Jesus Christ which is the purpose of the Church, and of each individual in it, is not to be unduly narrowed. The Christian community is bound to bring the principles of Christs Gospel to bear upon all forms of life, individual, social, moral, and political, and sometimes economical. That is the function of the individual members of the Church because they are Christians. There is one more word I would like to say, and that is, if it is the purpose of a Christian Church to hold forth the light, how utterly irrelevant and puerile becomes the question whether we are to send the Gospel to distant lands, and how ridiculous the attempt to pit home against foreign evangelistic enterprise necessarily becomes. Light is light, which radiates, and you may as well expect a sunbeam to elect upon which side it shall shine, and how far it shall travel, as try to prescribe to the expansive and outward-rushing instincts of Christian beneficence, the sphere within which they are to confine themselves. Where I can shine I am bound to shine, and England has not got the language that is going to fill the world in a century or two, and the religion which will bless humanity, only in order that with her worldwide empire she may have markets for her produce, or gather as in a net the riches of the nations.
II. This office is the conjoint business of the whole Church. You have sometimes seen methods of illumination by which a rough triangle of wood is dotted all over with tin sockets, and tapers stuck in them. That is not the way in which a Church is to do its evangelising work. The symbol of our text gives a better metaphor–one lampstand holding one light. Now that contains two thoughts.
1. One is the universal obligation. It is the whole Church which composes the stand for the lamp. It is the whole of any Church which is bound equally to evangelistic effort. We are all disposed to think that the Church should do a deal. What about A., B., C., the members of it? It is their business. And it only becomes the duty of the community because it is the duty of each individual within it.
2. A second thought is combined action. We must be contented often to be insignificant, to do functional work, to be one of the great crowd whose hand on the rope gives an indivisible but to Him up yonder not imperceptible pull to bring the vessel to shore. There are a myriad little spheres in the raindrops which make the rainbow, and each of them has a little rainbow in its own tiny depths, but they all fuse together into the sevenfold arch of perfect beauty that spans the sky.
III. This office is discharged under the inspection of Jesus Christ. According to the vision of which the text is the interpretation Christ is, and according to the words of one of the letters He walks, in the midst of the seven candlesticks. The presence of the Christ is the condition of the churches discharging their functions. He walks, says the letter already referred to, in their midst, which is the emblem of His continual activity. In so far as we are lights, we are lights kindled, and therefore burning away. There must be a continual replenishing of the inward supply from which the power of illumination comes, as is set forth in another instance in the Old Testament in which this symbol appears–viz., in Zechariahs prophecy, where he sees the arrangements by which the oil is fed to the golden candlestick. The oil must be fed to us, in so far as we are not lampstands, but lamps. That is to say, the great High Priest of the Temple moves as His predecessors did in the ancient sanctuary, and trims the lamps, not quenching the smoking flax, but raising it to a clearer flame. That presence stimulates. It is a solemn thought that He walks in the midst. It is made more solemn when we remember how, in these letters that follow my text, there is in each case repeated, I know thy works. That inspection of our acts is not all that He is here for, thank God! but He is here for that. Oh, if we believed it, what different people we should be, and what a different Church this would be! (A. Maclaren, D. D.)
The seven golden candlesticks
Your attention will be called to the striking symbol of the Church, as exhibited by the golden candlestick, which, like that which stood in the tabernacle, had its seven branches. We notice the fitness of this symbol of the golden candlestick.
I. In its position. The Church of Christ still waits without the veil, and sheds her blessed light to show to the world the Saviour.
II. The office of the Church. It does not sanctify, nor save, but it does hold forth the true light, and shed its brightness on a darkened world.
III. The unity of the Church.
IV. The source of life to the Church.
V. The beauty of the Church and her holy services.
VI. The value of the Church. (J. H. Norton.)
Things common to all churches
I. That all Christian Churches ought to be presided over by competent and duly-qualified pastors.
1. That all Christian Churches should be presided over by a recognised pastor.
2. That the pastor is the head and representative of the Church to which he belongs.
3. That the pastor exercises a great moral influence upon the Church with which he is connected.
II. That all Christian Churches are under the personal scrutiny of Christ.
1. Christ knows the Church. This thought should solemnise our Church life, and make it reverent in its disposition of soul.
2. Christ rules the Church. His rulership is for the moral welfare and defence of the Church, and should be obediently acknowledged.
3. Christ passes judgment on the Church. He passes judgment on the works, the patience, the suffering, the discipline, the creed, and the enthusiasm of the Church, and condemns or approves accordingly.
III. That all Christian Churches are engaged in spiritual conflict.
IV. That all Christian Churches should be sensitive to the revelation of the Divine Spirit. Lessons:–
1. That the ministerial office has the sanction of Heaven.
2. That Churches should be careful in the selection of their pastor.
3. That Churches should seek to cultivate a pure and fervent spiritual life. (J. S. Exell, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Write the things which thou hast seen] These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Write the things which thou hast seen; either the things which thou hast seen from the beginning of the gospel; for John, Mat 4:21, was a companion of Christ from the time presently following his baptism and temptations: or, the vision of me which thou hast now had; which I judge most probably the sense, not understanding why our Lord should set John to write what (though they were not yet written, yet) Christ knew should be written in another book by John himself, viz. in his Gospel, and by Matthew, Mark, and Luke, in their histories of the Gospel, and in the Acts of the Apostles; especially considering they were to be written plainly, so as he who runs may read them; and what John was to write here, was to be written enigmatically, and darkly represented in visions: and it is against reason to think the same things should be first revealed plainly, and then more darkly, and both by direction from God.
And the things which are; the present affairs of the church; we have the history till Paul was carried prisoner to Rome, (which was about the 60th year after Christ), in the Acts of the apostles; so that I conceive the farthest that John looked back was but thirty-five years; for he was in Patmos about the year 93, and is conceived to have written this book, 96. Hence the matter of the Revelation is easily concluded:
1. The things which were the present affairs of the church, Anno 96, or looking back only to 60, which things are supposed to be written by John, in Rev 2:3.
And the things which shall be hereafter; to the end of the world, under the reign of the dragon, (the pagan Roman empire), and the reign of antichrist, or the beast, for one thousand two hundred and sixty years, and from thence until Christ shall come to judgment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. The oldest manuscripts read,”Write therefore” (inasmuch as I, “the Firstand Last,” have the keys of death, and vouchsafe to thee thisvision for the comfort and warning of the Church).
things which are“thethings which thou hast seen” are those narrated in this chapter(compare Re 1:11). “Thethings which are” imply the present state of things in thechurches when John was writing, as represented in the second andthird chapters. “The things which shall be hereafter,” thethings symbolically represented concerning the future history of thefourth through twenty-second chapters. ALFORDtranslates, “What things they signify“; butthe antithesis of the next clause forbids this, “the thingswhich shall be hereafter,” Greek, “which are aboutto come to pass.” The plural (Greek) “are,”instead of the usual Greek construction singular, is owing tochurches and persons being meant by things” in theclause, “the things which are.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Write the things which thou hast seen,…. The Alexandrian copy and some others, and the Complutensian edition, read, “write therefore the things”, c. meaning what he had now seen, the vision of one like to the son of man, amidst the golden candlesticks, with seven stars in his right hand, and as above described this was what he had seen Re 1:12; for it does not refer to what he had seen of Christ in the days of his flesh, but to what he had now seen in this representation of him:
and the things which are; the state of the churches of Christ in the apostolic age, and at that time signified by the Ephesian church, and that part of the Smyrnean which John lived to see:
and the things which shall be hereafter; from hence unto the end of the world, in successive generations, signified by the rest of the churches, and in the visions of the seals, trumpets, and vials.
Fuente: John Gill’s Exposition of the Entire Bible
Therefore (). In view of Christ’s words about himself in verse 18 and the command in verse 11.
Which thou sawest ( ). The vision of the Glorified Christ in verses 13-18.
The things which are ( ). Plural verb (individualising the items) though is neuter plural, certainly the messages to the seven churches (1:20-3:22) in relation to the world in general, possibly also partly epexegetic or explanatory of .
The things which shall come to pass hereafter ( ). Present middle infinitive with , though both aorist and future are also used. Singular verb here () blending in a single view the future. In a rough outline this part begins in 4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18) reappear repeatedly.
Fuente: Robertson’s Word Pictures in the New Testament
JOHN’S WRITING LICENSE OR COMMISSION : 19, 20
Comment:
1) “Write the things which thou hast seen,” (graphon oun ha eides) “Write therefore the things that you sawest,” hast seen, while in the spirit on the Lord’s Day, the Imperial Day, Rev 1:10. Put is on record, Jesus instructed or commissioned John, Rev 1:4. Recount the vision of Rev 1:10-18. All man’s need of the past has been met in the risen Christ, Col 2:10.
2) “And the things which are,” (kai ha eisin) “And the things which are,” which now exist, in the seven churches of Asia, Rev 1:11 to Rev 3:22. The present things Rev 1:19 to Rev 3:22. Christ and the Holy Spirit are in the midst to help, Mat 28:20; Joh 14:16.
3) “And the things which shall be hereafter,” (kai ha mellei genesthai meta tauta) “And the things which are about to occur, (to become) of their own accord or order, after these things,” after the things regarding the seven churches of Asia, and the church age, Rev 1:12, Rev 22:16. This also involves the witnessing of the church – side by side – with Israel for 42 months – the first half of the 70th week of Jacob’s trouble, Rev 1:20; Rev 11:3-7
.
John was therefore commissioned to write 1) what he had already seen in vision, Rev 1:10-18; Revelation 2)the existing things regarding the care of and presence of Christ in the midst of and among the churches in the church age, and 3) things hereafter – after the church age – that leads into a) The tribulation of the Great, b) the Millennium, c) the Great White Throne of Judgment, d) and the New Heaven and the New Earth, with the numerous occurrences revolving around each of these major eras or events.
Fuente: Garner-Howes Baptist Commentary
(19) Write the things which thou hast seen (better, sawest).It is well to notice the small connecting word then, which has been omitted in the English. It gives the practical thought to the whole of the previous vision. This vision is to be described for the benefit of the Church of Christ, that she may never forget Him who is the foundation on which she rests; the true fountain of her life; and in whom she will find the source of that renewing power to which the last Note alludes. In the history of the faith it will be always true that they who wait on the Lord shall renew their strength (Isa. 40:28-31). Lest, then, at any time the saints of God should be tempted to cry that their judgment was passed over from their God, the Evangelist is bidden first to detail this vision of Him who is the Life and Captain of His people. He is also to write the things which arethose eternal principles and truths which underlie all the phenomena of human history; or the things which concern the present state of the churchesand the things which are about to be after these thingsthose great and wondrous scenes of the fortunes of the Church and of the world which will be unfolded.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Write This command naturally appears to presuppose immediate writing; precluding the notion of John’s penning the Apocalypse after leaving Patmos. He is to be a recorder of speeches made. Doubtless the authority that could command the dead was competent to enable his hand to write, if need be, with all the rapidity and accuracy of a modern stenographic reporter. therefore is found in the Greek, in all the MSS., and in all the Versions except our English. It is an important, a hinging, word. It was for this write that the Christophany takes place. Because of my personal presentation in glorious form, and my authenticating self-annunciation, therefore write.
Things seen The Christophany, the annunciation, and the symbols of stars and candlesticks.
Things which are The present facts and conditions of the seven Churches as symbolic of the normal condition of all Churches.
Which shall be The future destinies of the Churches as dependent on their present conduct. We might, indeed, suppose from the comprehensive terms of this threefold range of topics, that the whole book is here included in the commission. But the symbols of stars and angels indicate that the things of the seven Churches, and the constituency they represent, are alone embraced.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter, the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands.’
These words have borne a host of interpretations as they have been used as the basis for various theories. But what he is being told to do is fairly simple. He is to write what he has seen – the vision of the glorified Son of Man and the seven golden lampstands – the things that are – the present state and position of the seven churches – and the things that will be hereafter – the impact of coming events on the seven churches, and their final destiny, as will be described in the letters and the remainder of the book.
The word ‘hereafter’ means simply ‘after the present moment’. The letters to the seven churches include descriptions in the future, and things even reaching into eternity. Nothing could be after those. Thus to make ‘hereafter’ mean ‘after the time described in the letters to the seven churches’ is totally artificial. We must therefore seriously dispute the suggestion that it can be given the stressed meaning of ‘after these things’ in the sense that it relegates the happenings to the far future beyond the time span of the seven churches.
It should be noted that these words to some extent parallel the words spoken of God in Rev 1:4; Rev 1:8 but in a different order. The One Who is and Who was and Who is to come, has brought about and will bring about that ‘which you saw, and the things which are and the things that will happen hereafter’. This in itself stresses that ‘the things that are’ refers to the things in being at that time, controlled by the God Who is.
A glance at the letters to the seven churches shows quite clearly that they themselves contain elements which are eternal which will be enjoyed by the overcomers in the seven churches. What could be after those? Besides the letters include descriptions which are dealt with later in Revelation, and consistent exegesis means that we must take the two together. The truth is that the natural translation here is ‘hereafter’, ‘after this point in time’, and ‘the things that are’ means ‘are now’ i.e. the present state of the churches at that point in time. Any other meaning is forced and unnatural.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 1:19 . It is impossible for the , without reference to Rev 1:17-18 , to serve only to recall the command, Rev 1:11 . [842] Hengstenb. better combines the reference to Rev 1:11 with that to Rev 1:17-18 : “When, therefore, this fear is removed, do what I have bidden thee.” But, apart from the fact that it is very doubtful whether, Rev 1:11 , Christ himself has spoken, this reference to Rev 1:17-18 , which even does not correspond to the meaning of these verses, is highly unsatisfactory. Grotius seems with greater correctness to remark, “Because you see that I am so powerful.” The Lord, therefore, bases upon the revelation of his own majesty (Rev 1:17-18 ) communicated to the prophet, the command to write, i.e., to give written witness to the churches (Rev 1:1 sqq.); since the contents of this revelation, which is to be communicated, is essentially nothing else than the full unfolding of what has been beheld by the prophet (Rev 1:12 sqq.), and the majesty of Christ disclosed by the Lord himself in significant words (Rev 1:17-18 ). For the Living One will come; who was dead (Rev 1:18 ), whom they have pierced (Rev 1:7 ), but who is alive in eternity, whom John beheld, and was commissioned by the Coming One himself to proclaim his advent.
This is also given by the sense of the following words, which more accurately designate the subjects to be written of: , . . . There can be no doubt that the refers to the vision above narrated. The , moreover, after its reference to ., or to . ., . . ., is fixed, means either “and what it is,” i.e., signifies; [843] or, “and what is,” i.e., the present relations. [844] The latter is far more natural, especially as the antithesis between and . is marked particularly by the retrospection of the to the . Yet it must not be said that the in ch. 1, in chs. 2 and 3, and ., . . ., are comprised; but, rather, the epistles already contain the future, and the succeeding chapters the present; yea, the entire book bears the true prophetic stamp in this, that what is future is also prophesied of the present. [845] That in Rev 1:20 a point of the vision, Rev 1:12 sqq., is actually indicated, [846] can be decided concerning the meaning of the the less, as by the the entire vision, Rev 1:12 sqq., is meant. [847]
[842] Against Aretius, who immediately remarks, “ injures the memory;” also against De Wette.
[843] Alcas., Aret., Eichh., Heinr., Herd., Ew., Bleek, De Wette; cf. Klief., “what they are.”
[844] Areth., N. de Lyra, C. a Lap., Grot., Calov., Vitr., Beng., Wolf, Zll., Hengstenb., Ebrard, Lcke p. 401, Volkm.
[845] Cf. Introduction, sec. 2.
[846] Cf. Rev 17:7 sqq., and elsewhere.
[847] Against De Wette; also against Kliefoth.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
Ver. 19. Write the things which thou hast seen ] That is, the gospel, the history of Christ (as some think), which he wrote at Ephesus after his return from Patmos, over forty years after our Saviour’s death.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 .] Write therefore (‘because I have vouchsafed thee this vision, I whose majesty is such, and whose manifested loving-kindness to thee.’ The connexion is better thus than with Rev 1:11 , as some: “Now that thy fear is over, write what I bade thee,” Hengst. So Aret., who remarks, “ memoriam ldit.” But it is very doubtful whether Rev 1:11 is spoken by our Lord at all: see there) the things which thou sawest (just now: the vision which was but now vouchsafed thee), and what things they signify (two meanings of are possible. 1) ‘ the things which are ,’ viz. which exist at the present time. This has been taken by Arethas, Lyra, Corn.-a-lap., Grot., Calov., Vitr., Beng., Wolf, Zll., Hengst., Ebrard, Lcke, Dsterd., Rev 2 ) as above, ‘ what things they (the ) signify :’ so Alcas., Aretius, Eichhorn, Heinr., Ewald, De W. In deciding between these, we have the following considerations: a) the use of the plural , as marking off this clause in meaning from the next, which has . If this latter is sing., why not this? Is it not because the merely signifies the future time, in which this latter class, en masse , were to happen, whereas this imports, what these things, each of them, severally, mean? And b) this seems to be borne out by the double repetition of in the next verse, both times unquestionably in this meaning. So that I have no hesitation in taking the meaning given above), and the things which are about to happen after these (viz. after : the next vision, beginning with ch. 4., which itself opens with . I would take in the sense of happening, not in the wide ages of history, but in apocalyptic vision : seeing that, meaning , a present vision , will by analogy mean the things which shall succeed these, i. e. a future vision. Notice, it is not as in Rev 1:1 ; not the necessity of prophecy, but only the sequence of things seen);
Fuente: Henry Alford’s Greek Testament
Rev 1:19 . , at the command of him who has authority over the other world and the future (resuming Rev 1:11 . now that the paralysing fear of Rev 1:17 has been removed). Like the author of 4th Esdras, this prophet is far more interested in history than in the chronological speculations which engrossed many of the older apocalyptists. The sense of . . . is not, write the vision already seen ( , Rev 1:10-18 ), the present ( , Rev 1:20 to Rev 3:20 , the state of the churches, mainly conceived as it exists now and here), and the future ( , i.e. , Rev 4:1 f.), as though the words were a rough programme of the whole book; nor, as other editors ( e.g. , Spitta) unconvincingly suggest, is = “what they mean,” epexegetic of , or ( cf. Rev 10:7 , Rev 15:1 ) in a future perfect sense (Selwyn). The following chapters cannot be regarded merely as interpretations of Rev 1:10-18 , and the juxtaposition of . (from LXX of Isa 48:6 ) fixes the temporal meaning of here, even although the other meaning occurs in a different context in Rev 1:20 . Besides, Rev 1:10-18 is out of all proportion to the other two divisions, to which indeed it forms a brief prelude. The real sense is that the contents of the vision ( , like in Rev 1:11 , being proleptic) consist of what is and what is to be, these divisions of present and future underlying the whole subsequent Apocalypse. The neut. plur. with a plural verb and a singular in the same sentence, indicates forcibly the indifference of the author to the niceties of Hellenistic grammar. For the whole see Dan 2:29-30 , also Barn. i.: “The Lord ( ) hath disclosed to us by the prophets things past and present, giving us also a taste of the firstfruits of the future”; v.: “We ought, therefore, to be exceedingly thankful to the Lord for disclosing the past to us and making us wise in the present; yea as regards the future even we are not void of understanding”. Moral stimulus and discipline were the object of such visions: as Tertullian declares of the Mortanist seers: “uidunt uisiones et ponentes faciem deorsum etiam uoces audiunt manifestas tarn salutares quam occultas” ( de exhort. cast. 10).
Fuente: The Expositors Greek Testament by Robertson
Write. The texts add “therefore”.
hast seen = sawest, as Rev 1:2.
the . . . are = what thoy are, i.e. what they signify.
and = even.
shall be = are about to happen.
hereafter. Literally after (Greek. meta.) these things (Greek. tauta). Hebrew idiom; compare Gen 22:1. First of ten occurrences in Rev.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Write therefore (because I have vouchsafed thee this vision,-I whose majesty is such, and whose manifested loving-kindness to thee. The connexion is better thus than with Rev 1:11, as some: Now that thy fear is over, write what I bade thee, Hengst. So Aret., who remarks, memoriam ldit. But it is very doubtful whether Rev 1:11 is spoken by our Lord at all: see there) the things which thou sawest (just now: the vision which was but now vouchsafed thee), and what things they signify (two meanings of are possible. 1) the things which are, viz. which exist at the present time. This has been taken by Arethas, Lyra, Corn.-a-lap., Grot., Calov., Vitr., Beng., Wolf, Zll., Hengst., Ebrard, Lcke, Dsterd., al. 2) as above, what things they (the ) signify: so Alcas., Aretius, Eichhorn, Heinr., Ewald, De W. In deciding between these, we have the following considerations: a) the use of the plural , as marking off this clause in meaning from the next, which has . If this latter is sing., why not this? Is it not because the merely signifies the future time, in which this latter class, en masse, were to happen, whereas this imports, what these things, each of them, severally, mean? And b) this seems to be borne out by the double repetition of in the next verse, both times unquestionably in this meaning. So that I have no hesitation in taking the meaning given above), and the things which are about to happen after these (viz. after : the next vision, beginning with ch. 4., which itself opens with . I would take in the sense of happening, not in the wide ages of history, but in apocalyptic vision: seeing that, meaning , a present vision, will by analogy mean the things which shall succeed these, i. e. a future vision. Notice, it is not as in Rev 1:1; not the necessity of prophecy, but only the sequence of things seen);
Fuente: The Greek Testament
Rev 1:19-20
5. COMMISSION REPEATED
AND SYMBOLS EXPLAINED
Rev 1:19-20
19 Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter;–In verse 11 is the general command to write what he saw; in this verse the command is repeated with more definite instruction about what was to be written. He was to record what he had seen–the initial vision described in verses 12-18. This would show by what power and authority he wrote. The things “which are” would include the state of the seven churches then, which necessitated the instructions and rebukes found in the second and third chapters. Of this fact the contents of these chapters is sufficient proof. The things which were to come to pass “hereafter” must mean the future events from the time that John wrote. They are presented in the symbols found in chapters 4 to 22. The contents of these chapters furnish proof of this fact. That the things recorded in this third division extended into the future is evident because the last two chapters of the book unquestionably describe the final judgment and the heavenly state. Of course the symbols used to portray the future events were given to John in visions that came after he received the command to record them.
20 the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks.–The word mystery does not mean something that cannot be understood, but something that is secret, hidden, or will not be understood, till its meaning is revealed. To find the hidden thing or make known the secret means that the symbols were to be explained. When the explanation was given the symbols were understood and the mystery known.
The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.–John was told that the seven candlesticks “are seven churches.” This language means that they represent or denote seven churches. Without this explanation the candlesticks would have been an unrevealed mystery, for it is evident that the word is used symbolically. A candlestick is intended to give light. Nothing is more certain than that God’s people, individually and as congregations, are to be light bearers. Jesus told his disciples that they were “the light of the world (Mat 5:14); Paul told the Philippians that they were “seen as lights in the world” (Php 2:15). Since Jesus is the light of the world (Joh 8:12), and is represented in this vision as being in the midst of these seven churches, the light shed abroad by the churches came from him. He alone supplies the true light; faithful congregations reflect it to those about them.
The seven stars are called the “angels of the seven churches.” There is much difference of opinion regarding the proper application of the word “angels” in this instance. As a word it means “messenger” and would appropriately apply to any kind of messenger, heavenly or human. In the Old Testament it referred to either priest or prophet. (Mal 2:7; Hag 1:13.) It also referred to John the Baptist who announced the coming Messiah. (Mal 3:1; Mat 11:7-10.) In the cases being considered it must refer to beings to whom these short letters were addressed and by whom they would be delivered to the churches, not to heavenly angels. Addressing “the angel” (singular number) of each individual congregation is the reason for such divergence of views among commentators. The angel could not refer to the modern denominational “Bishop,” exercising authority over a diocese, for “the angel” of each congregation is addressed. Elders, bishops, and pastors are words referring to the same class and each congregation had a plurality. (Act 14:23.) There is no scriptural authority for any elder or bishop havingpreeminence over his fellow elders. Without reference to the various views in detail, the following seems most probable as well as in harmony with known Bible teaching. Seven candlesticks represent the seven congregations; each candlestick (singular) must therefore represent one congregation. But the congregation is made up of a plurality of individuals. In like manlier, as the eldership is made up of a plurality of persons, the star–angel–of each congregation may mean the whole eldership, the word being used collectively to describe the medium through which the messages would be delivered to the congregation. The position of the elders collectively as teachers and shepherds of the congregation lends much plausibility to this view. It can do no violence to any true scriptural teaching. The value of the seven letters, however, will not be affected by any failure on our part to determine with certainty the proper application of the word “angel” here. No plain facts regarding the apostolic churches must be set aside by any fanciful interpretations.
Commentary on Rev 1:19-20 by Foy E. Wallace
THE INTERPRETATION OF THE MYSTERY (Rev 1:19-20.)
(1) The import of the mystery.
1. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter -Rev 1:19.
Underlining the word things, used three times in this verse, it gives emphasis, first, to the past–the things thou hast seen; and second, to the present–the things which are; and third, to the future–the things which shall be hereafter. But in each case it has reference to the revealed things of Revelation itself, not to the known events of the past, or present. The things seen were not optical or perceptive, but revealed, they were seen by Revelation. The things which are, were not the knowledge of present things, but a reference to that part of the vision, or the revelation, which involved the present. The things which should be thereafter were declared to be immediate-shortly to occur. It would not require an apocalypse to reveal the past events, but it was imperative that the churches should know the present, and those things which were immediately at hand.
2. The mystery of the seven stars . . . and the seven golden candlesticks”– Rev 1:20.
The use of the word mystery in Revelation comports with the meaning of the word as used elsewhere in the New Testament–that is, the spiritual truths not discoverable by human reason; understandable, but hidden from human knowledge until revealed. The word has the connotation of secret doctrine, hence, prior to revelation it was a hidden thing; but when revealed, it was brought within human intelligence and understanding.
The gospel mystery imbedded in the old dispensation, as in Rom 16:25; Eph 3:3-9; and Col 1:26, was hidden beneath the types and sacrifices of the law and the prophecies and promises, which were radiant with hope and joy to a guilty world, but were rather concealed than revealed, because of the metaphorical costume and figurative style they could not be discerned, and had to await revelation.
The word mystery did not mean mysterious. It meant that which could not be known until it was made known, or revealed, and in the references cited, it meant the gospel plan of salvation. The doctrine of the New Testament is in this sense called a mystery–the mystery of the gospel, as in Rom 11:25; Rom 16:25; 1Co 15:51; 1Ti 3:9; Eph 3:9. The truths thus requiring revelation and elucidation are classed as mysteries, as numerous other passages could be used to exemplify. But let it be emphasized, that in all of these examples the basic meaning inherent in the word mysteryis that which cannot be known by the human mind, until by superhuman source it is made known to it.
(2) The explanation of the mystery.
The seven golden candlesticks denoted, that as organized bodies, a congregation receives light and reflects it. It is a significant illustration of the functions and the ministries of the local churches. The emblem of gold underscored the evaluation Jesus Christ makes of his church, and the estimate he has placed upon it. The seven stars were representative of position, such as Christ at the right hand of God, indicating that there is something in the symbol that has this representative place in the right hand of Christ. The figure calls for pause and reflection, by all who hold position in the church, lest we should become falling stars!
The angels of the churches are not to be taken as single representatives of the respective congregations, but rather the individual spirit of each church. It is the same in meaning as the description elsewhere of the seven spirits before his throne. It is a symbolic angel, and it refers to the spirit of the church itself.
When Paul commanded the Corinthian church to exclude the incestuous person from their congregation, he gave the reason: that the spirit may be saved in the day of the Lord Jesus. It seems the apostles reference to the spirit applied to the Corinthian church–that it might be saved from corruption, and thus to receive approval in standing before him. It is well to consider the spirit that is manifested in a congregation, and that motivates and controls all of its worship and service.
The connotation of the word angel may signify various ministries of physical and spiritual beings, both earthly and heavenly. It is used in Mat 24:31 in reference to the emissaries of the gospel; and in Heb 1:14 it refers to immaterial and spiritual but intellectual beings whom God employs to execute the orders of divine providence, as also employed in Rev 1:1; Rev 22:8. The apostle Paul applied the word, in 1Co 11:8-10, to the venerable men in the Corinthian church; and the angels (spirits) of little children are said by Jesus, in Mat 18:10, to behold the face of the Father in heaven. In Jud 1:6 it is used as an appellation for the early representatives of the race of man in an unnamed period, who forfeited their high estates by apostasy, and were condemned to darkness and judgment, and in Mat 25:41, and 2Co 11:14-15, it is used to describe the devil and his demons. But in Rev 20:1 the word applies to Jesus Christ himself.
This is rather a wide classification of the word angel, but it is used in all of these senses. In the vision of the first chapter of Revelation it seems evident that the word refers to the spirit of each church.
The stars in the vision are its members, every member –all members in the body of Christ, of the true spirit, are stars in His hand. There is no teaching that exalts one class in the church to any position above all the others, as all the members of Christ stand in equal relation to Him. For one to be exalted above another would not be so among you, Jesus said to his disciples, in Mat 20:26.
As each of the seven churches was individual in character and conduct, they were so in spirit also, and the letters of Jesus to these seven churches were addressed to the angel or spirit of each congregation respectively. The word angel, therefore, does not designate a representative person, but symbolically the representative spirit of each church– the spirit of the church.
(3) The central figure.
Jesus Christ was Himself the abiding presence in the churches, directing their work, walking and dwelling in their midst, as the centrifugal and the centripetal spiritual force in each congregation. He was holding the stars in his hand; he was walking among the candlesticks; he was the guiding presence, the moving energy, the inspiring influence, the infinite indweller in every faithful churchand that is true of every true and faithful church of Christ today.
The threefold description of the church was as gold in purity and worth–a golden candlestick; and as stars of glory in his possession, shining in his hand; and He Himself in the midst, as the sun around which the spiritual planets revolve.
Commentary on Rev 1:19-20 by Walter Scott
A THREEFOLD DIVISION OF THE BOOK.
COMMAND TO WRITE REPEATED.
Rev 1:19. “Write therefore what thou hast seen, and the things that are, and the things that are about to be after these things.”
It will be observed that between the first command to write (Rev 1:11) and the second (Rev 1:19), we have the glorious appearance of Christ beheld by the Seer in vision (Rev 1:12-16), and this he is to record. The word “therefore” (omitted in the Authorised Version) is important here, as connecting the command to write with the dignity of the speaker. Divine greatness, combined with human tenderness in the Lord, have done their mighty moral work in the soul of John; hence the introduction of the word “therefore” as linking the command with the divine consolation, conveyed in two of the most precious verses (Rev 1:17-18) in the Apocalypse.
THE THREE GREAT DIVISIONS.
The great divisions of the book are here written for the instruction of the Church of God. “What thou hast seen” refers to the vision of Christ just beheld Rev 1:12-16). “The things that are” refer to the several successive, broadly-defined features of the professing Church, and of Christ’s relation thereto, till its final rejection, not yet accomplished (Rev 2:1-29; Rev 3:1-22). “The things that are about to be after these things.” In this third division the world and the Jews, and, we may add, the corrupt and apostate Church, i.e., that which is to be “spued out,” are embraced in this strictly prophetic part of the Apocalypse (Rev 4:1-11; Rev 22:5).
Nothing has more contributed to throw discredit on prophetic studies than the erroneous principle on which it has been sought to understand this book. Here is the key for its interpretation hanging at the door. Take it down, use it, and enter in. There is simplicity and consistency in apportioning the main contents of the book to a past, a present, and a future. You cannot consistently lift events out of the future, or third division, and place them in the second. Each division has its own group of events, and to transpose them is to wrest Scripture. The breaking of the Seals, the blowing of the Trumpets, and the pouring out of the Vials are, with numerous other prophetic events, embraced in the third division, i.e., are comprised within the time contemplated in Rev 4:1-11; Rev 22:5, and that supposes the close of the Church’s sojourn on earth.
The divisions do not overlap. The first is a complete vision by itself. The second is as distinct as either the first or third. The successive phases of Church history, traced from the close of the first century, are a full and comprehensive account by themselves. The third division is so plainly a prophetic outline that neither its details nor principles can be made to fit into the present. “The things that are” are running their course. The Church is yet publicly recognized and owned of God, and it is its history which is chronicled by the Spirit of inspiration in chapters 2 and 3, and not that of Jews and Gentiles to which the Seals, Trumpets, and Vials apply. Introduce these now and you make the Church the present subject of judicial judgment, which, in point of fact, it is not. It is the loathsome rejection of the professing Church (Rev 3:1-22; Rev 16:1-21) which terminates its history as God’s public witness on earth, and introduces us into the prophetic scenes of the last days. The Church fills up the gap between the break with Israel and the resumption of divine dealing with the ancient people. Ecclesiastical history forms, in brief, “the things that are,” whereas a prophetic crisis of but a few years is the period covered by the “things that are about to be after these things.” History characterises the second division. Prophecy is the distinguishing feature of the third division. Ecclesiastical history for nearly nineteen centuries is graphically and energetically sketched in chapters 2 and 3.
The great political consummation is unfolded: in Rev 6:1-17; Rev 7:1-17; Rev 8:1-13; Rev 9:1-21; Rev 10:1-11; Rev 11:1-19; Rev 12:1-17; Rev 13:1-18; Rev 14:1-20; Rev 15:1-8; Rev 16:1-21; Rev 17:1-18; Rev 18:1-24; Rev 19:1-21. The apostate civil power, guilty and rebellious Judah, and the whore, the corruptness of the earth, are the special subjects of God’s providential dealings in judgment. It has been sought to distinguish between “fulfilled” and “unfulfilled” prophecy. All prophecy is concentrated in the close of the seventieth week of Daniel (Dan 9:25-27), although it may have commenced centuries before. The desolation of Jerusalem by the Gentiles, foretold by the Lord thirty-seven years before its capture by Titus (Luk 21:1-38), culminates at that great gathering point of all prophecy, the Coming of the Son of Man (v. 27). Hence no prophecy has had an exhaustive fulfilment. The broken threads of prophecy are resumed with Israel at the close of the Church period. The principles of the coming apostasy are actively at work; the circumstances are forming, and it may be some of the main actors of the prophetic crisis are presently alive and ready for action when the devil begins to play his terrible role. But so long as the Church is recognised of God the full development of evil is hindered. The Holy Ghost in the Church is the main check to the awful outburst of evil, i.e., the denial of all divine authority (2Th 2:7-8). The “things that are” must necessarily terminate before any of the prophetic events embraced within the “things which shall be after these” can have their place. The character of the present forbids any application of the future save in present moral power.
Rev 1:20
MYSTERY OF THE STARS AND LAMPS.
Rev 1:20. “The mystery of the seven stars which thou hast seen on My right hand, and the seven golden lamps. The seven stars are angels of the seven assemblies; and the seven lamps are the seven assemblies.” The word “mystery” alone used in the New Testament signifies what is secret and hidden till revealed, then, of course, it ceases to be a mystery. But certain truths after their revelation are yet spoken of as mysteries, as none but those taught of God can understand them or know them. Thus the mysteries of the Kingdom of Heaven (Mat 13:1-58) are wrapped up in parables clear as sunlight to disciples, but dark as midnight to unbelievers (vv. 11, 13). Take another instance. The mass of Christendom dream of an improved and improving world, and actually pervert the word “leaven,” which ever denotes evil (1Co 5:8; Gal 5:9; Mat 16:6), to signify its exact opposite to good. The numerous scientific, educational, and religious agencies are spoken of as “leaven,” which will in time effect the moral regeneration of the world. Yet on this the Scriptures speak with no uncertain sound: “The mystery of iniquity doth already work,” not “the mystery of good,” but “of iniquity.” The secret working of evil till it fully ripens and the “man of sin” appear, its public development and living expression are to believers well-known and established truths, while the mass, who only bear the Christian name, ridicule them. “Mystery” then signifies what has been kept secret or hidden, and which those only who have the mind of Christ understand.
The seven stars are said to be in His right hand in verse 16, and on His right hand in Rev 1:20. The thought seems to be that in the former is denoted their security and blessing, while in the latter their public relation to Christ is expressed; He upholds them.
But why are the stars termed angels? In commenting on verse 16 we saw that the stars set forth spiritual rulers in the churches, eminent persons responsible to witness for God in the present dark night of the Church’s history. But additional thoughts are suggested by the stars being termed angels. The word “angel” in itself does not denote nature, but office; it signifies a messenger. The context and the special use of the word can alone determine its application to persons or to spiritual beings. In Luk 7:24; Luk 9:52; 2Co 12:7; Jas 2:25 the term “angel,” or its plural, is used of those sent on messages of various kinds. Service is the great characteristic of the race of spiritual beings spoken of as “angels” (Psa 103:20-21; Heb 1:13-14).
But there is another sense in which the word angel is employed, namely, as a representative. Thus in Mat 18:10, “See that ye despise not one of these little ones; for I say unto you, that in Heaven their angels do always behold the face of My Father which is in Heaven” (R.V.). The word “angels” in this case cannot mean “messengers,” but signifies those who in Heaven represent the little ones who belong to God. Representation is the thought. “It is his angel” (Act 12:15).
20. “The stars are the angels.” That is, not only do they witness for God in the Church as the stars do in the terrestrial heavens, but they are also angels, or messengers from God to the churches and from the churches to God, and, further, they morally represent the separate churches in their state, trials, failures, and general condition before God. The angel of the Church is “the symbolical representative of the assembly seen in those responsible in it, which indeed all really are.” Thus in the full position occupied by the stars we have combined a threefold thought: spiritual rule, channel of divine and human communication, and moral representation before God.
The seven golden lamps signify that the Church is spiritually complete before God, that its original constitution and standing is according to God’s very nature, and that its mission is to shine for Him.
20. “The seven lamps are seven assemblies.” There can be no doubt in the mind of the careful reader of the first three chapters of the Apocalypse that while the seven churches of Asia as a whole are representative of the Church universal, at the same time the separate assemblies are viewed as each resting on its own base, and all sufficiently apart for the Lord to walk in the midst. He is amongst them for reproof, for correction, for encouragement. Every ecclesiastical act of a high-handed character is witnessed by Him Who never slumbers nor sleeps. The arrogancy of many of the “clergy” on the one hand, and the democracy of the “laity” on the other, are rapidly destroying the Church in its outward character, so that scarce a trait of the true Church is presented to the world. Thank God that that which Christ builds is impregnable (Mat 16:18) and loved (Eph 5:25).
Commentary on Rev 1:19-20 by E.M. Zerr
Rev 1:19. The subject matter of what John is to write is divided into three parts, namely, what he hast seen, are, and shall be; past, present and future. However the past goes back only to the things he had seen since coming as an exile to Patmos.
Rev 1:20. A mystery is anything not revealed or understood, and it is here applied to some of the things which John hast seen and which until now had not been explained to him. The seven stars are the angels of the seven churches and the seven candlesticks represent the churches. Since the angel is telling John what are represented by the stars and candlesticks it is foolish for men to offer speculations on the subject. Angels of the seven churches. The word for angel in the New Testament is ANGELOS, which means primarily “a messenger.” But it has several shades of application and each case must be considered separately. We should adhere to what the text says and then we will be on safe ground. The angels of these churches are spoken of in the singular number for each church. The churches were established ones and hence had elders who are always spoken of in the plural. Therefore all we know and all we need to know is that these angels were not elders but were persons who were responsible for getting the letters before the respective congregations. For that reason John was instructed to write the letters to these angels, and they in turn would see that the documents would be delivered to the churches in the proper way to make them responsible for the admonition and/or encouragement contained therein.
Commentary on Rev 1:19-20 by Burton Coffman
Rev 1:19
Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter.
This is John’s commission to write the vision for the benefit of the seven churches, and for all generations. Of course, the three things mentioned which John was to write have often been understood as an outline of the book, the things which he saw referring to Revelation 1, the things which are pertaining to Revelation 2 and Revelation 3, and the things that shall be “hereafter” referring to the balance of the prophecy. However, we agree with Smith who said, “This classification does not help much in interpretation.”[52] Furthermore, he pointed out that the word “hereafter” is used eight other times in Rev 4:1; Rev 7:1; Rev 7:9; Rev 9:12; Rev 15:5; Rev 18:1; Rev 19:1; Rev 20:3! It is very difficult to reconcile this repeated use of “hereafter” with the theory that everything in the book was fulfilled “shortly” after it was written. Erdman also objected strongly to the “popular view” that this verse gives us a three-fold outline of Revelation.[53] Caird also thought that, “It is better to take the words “things which thou sawest” to mean the whole of John’s vision.”[54] It is the view of this interpreter that in each of the cycles covered by the prophecy there are things past, present, and future in all of them. For example, the judgment, mentioned over and over again, is a future event; and it is mentioned no less than seven times, each mention of it coming in a different section of the book.
[52] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1059.
[53] Charles R. Erdman, The Revelation of John (Philadelphia: The Westminster Press, 1936), p. 42.
[54] G. R. Caird, op. cit., p. 26.
Rev 1:20
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.
Seven stars are the angels of the seven churches … All kinds of efforts have been made to identify these “angels” of the seven churches as the ruling bishop, the pastor, the chief elder, or other human representative of the church; but such a view cannot be otherwise than incorrect. As Plummer said:
Whatever may be the exact conception, “the angel” is identified with and made responsible for the church to a degree wholly unsuited to any human officer … he is punished with it; he is rewarded with it.[55]
Erdman, Earle, Plummer, and many many others have understood the angel to be a personification of the church itself; but the best explanation this student has uncovered is that of R. H. Banowsky, thus:
The angels are the symbolical representatives of the churches … in toto. The angels then are all those members of the church who are actively engaged in carrying out God’s commands … in any or all congregations throughout the world. Christ holds them in the hollow of his hand and gives them the strength and protection that only He can give.[56]
In keeping with this interpretation is the fact that in spite of the seven letters being directed in each case to “the angel” of the church, it is not an angel, but the church itself which is addressed. “Hear what the Spirit saith to the churches” is the injunction repeated no less than seven times, applying in each case to the message that was written to “the angel” of the various churches. It is clearly the members of the church who are addressed; hence, the conclusion must be that in some kind of metaphorical language, the members are individually represented under the figure of an angel, that is a star, in Christ’s right hand.
The consideration should also be noted that, if any such thing as a metropolitan “bishop” had been intended by this, there can be no doubt whatever that the primitive church would have preserved this title for “bishop.”
The seven candlesticks are seven churches … It was noted under Rev 1:13 that in the vision, these churches are not joined in one corporate unity, as was the case with the Jewish candlestick, familiar to all as depicted on the Arch of Titus. No. They were separate and independent, indicating the autonomy and completeness of each local unit of the church of Christ. Also, there is another lesson to be received from this, when the illustration is compared with the words of Jesus who warned that a person’s religious life, his spiritual life, should not be hidden under a bushel, under a bed, or under a vessel; but that it should be put “on a stand!” (Luk 8:16 and its parallels). The application is that a truly spiritual life is always identified with the local congregation of the Lord’s people. In plain words, this simply means that every Christian should “put his membership in the church.” If he does not do so, he is not likely to have any spiritual life whatever within a very short time.
It is characteristic of Revelation that, even after it has been “explained,” the mystery and uncertainty often remain. It must be admitted that the interpretation we have received concerning the “angels” of the churches still leaves many questions about it. Significantly, this is true even after the heavenly voice has itself told us what the stars in Jesus’ hand represent. For those interested in a further pursuit of this, Beckwith has given a somewhat extensive review of the various solutions proposed by scholars. He concluded the review with the solution that both the lampstand and the angels represent the churches. “The lampstand represents the outward organic life of the church; the star symbolizes the angel which is the invisible spiritual life of the congregation.”[57]
[55] A. Plummer, op. cit., p. 8.
[56] R. H. Banowsky, The Revelation of the Holy City (Fort Worth, Texas: The J. E. Snelson Printing Company, 1967), p. 12.
[57] Isbon T. Beckwith, op. cit., p. 446.
Commentary on Rev 1:19-20 by Manly Luscombe
19 Write the things which you have seen, and the things which are, and the things which will take place after this. Write – John will record what he sees and hears. He will write under the inspiration and direction of Jesus. The things which are – Jesus is going to show John the current situation. Remember, John is isolated in exile. He will learn what is happening back in Ephesus and the other cities. Things which shall be – Jesus will show John what is going to happen shortly. This is a clear statement that this work is prophecy. It has a predictive element.
20 The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. Mystery – This book is full of symbols. Some of them are explained. Some of them we can figure out by the context. Some of them we may not know. Some of the imagery was not intended to be symbolic, just for dramatic effect. Stars – The stars represent the messengers who will deliver the book to the various churches in Asia Minor. Candlesticks – The candlesticks, stands of shining light in a dark world, are the churches to whom this book is addressed.
Sermon on Rev 1:12-20
Seeing Jesus
Brent Kercheville
John tells his audience that he is on Patmos, suffering for the word of God and the testimony of Jesus. It is the first day of the week, Sunday, which John calls the Lords day and John is seeing a vision. John hears a loud voice behind him and the voice sounds like trumpets. Imagine the sound of the trumpet in your mind. Hear that powerful sound in your mind. The voice instructs John to write the things he sees in a book and send it to the seven churches in the Roman province of Asia. As we read what John sees, I ask you to visualize and imagine the descriptions given. The book of Revelation is a picture book. The images are intended to teach and to spark an emotion upon seeing the things John sees.
What John Saw (Rev 1:12-16)
John turns to see who is speaking. When he turns, John sees seven golden lampstands. Recall that we learned in verse 1 that these images represent something. This is a book that is written in symbols and we must understand what the symbols mean. In Rev 1:20 we are told what this symbol means. The seven lampstands represent the seven churches who were to receive this letter. In the middle of the seven lampstands is one like the son of man. We mentioned in our last lesson that the voice of trumpets reminds us of Exodus 19 when there was a loud sound like trumpets as God came to Mount Sinai to give the ten commandments. We know the divine is speaking. With the additional statement that John sees one like the son of man, we know what John sees the Messiah, Jesus. Recall in Dan 7:13-14 we read about the Messiah, called one like the son of man, who comes in the clouds to the Father, called the Ancient of Days. The one like the son of man, Jesus, is standing in the middle of the seven lampstands, wearing a long robe with a golden sash around his chest. This is clothing that is similar to the description of the clothing for the son of man in Daniel 7. However, it is also the same description of the clothing of angels when they appear in a vision (Dan 10:5-6; Eze 9:2). This clothing is also similar to the priestly attire of the old covenant. This makes for an interesting combination since these clothes were worn by the high priest, but also worn by dignitaries, rulers, and heavenly beings. This is an image of authority in all cases. Jesus is pictured with authority in the midst of these seven churches. Christ is not absent, but stands in the middle of the churches. He knows what they are going through (as will be specifically stated in chapters 2-3) and he is with them in their tribulation.
The description of Christ continues. Continue to visualize the imagery of Jesus. The one like the son of man is seen with white hair on his head, eyes like a flame of fire, his feet like burnished bronze, and his voice like the roar of many waters. These descriptions continue to copy the imagery found in Dan 7:13-14 and Dan 10:5-6. His eternal nature is revealed with the white hair, just as it is symbolized in Daniel 7. The eyes like a flame of fire and feet like burnished bronze emphasize the coming of judgment (see Rev 2:18). Fire pictures his righteous wrath and his feet as having been fired in a furnace are ready to trample the enemies. His voice as the roar of many waters reflects the power Christ possesses. Christ is seen with power, rule, authority, and ready for judgment has he stands in the middle of the seven churches.
The powerful image continues in Rev 1:16. In Christs right hand are seven stars. Coming from Christs mouth is a sharp, two-edged sword. His face was like the sun shining at full strength. We will examine these descriptions in reverse order. You know what it is like to look into the sun at full strength. The sun is immediately blinding and causes us to look away. We cannot stand the heat nor the brightness of the sun at its full strength. This is why we are so fascinated with an eclipse. It is the only way to get a glimpse of the sun because some much of it is covered. Yet even though covered by the moon, we can still be blinded during the eclipse because the sun is so strong. John sees Jesus and his face is shining in the full strength of his divinity and it is blinding.
Out of Christs mouth comes a sharp two-edged sword. The sword symbolizes the power and the force of his message. His words of judgment are as sharp as any sword. The word of God searches the hearts and it is the word of God that carries judgment (Heb 4:12). Isaiah prophesied this characteristic of the Messiah.
And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shallstrike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. (Isa 11:3-4 ESV)
Christ is also pictured as holding seven stars in his right hand. In Rev 1:20 we are told, The seven stars are the angels of the seven churches. The right hand is a common symbol that depicts might and power. The right hand is the strong hand. Your right hand, O LORD, glorious in power, your right hand, O LORD, shatters the enemy. (Exo 15:6 ESV) The seven stars are in his right hand and we are told that the seven stars are the angels of the seven churches. Who are these angels?
There are two main ways to take this reading. The word translated angels is the Greek word aggelos which has two meanings, according to the BDAG lexicon. The first meaning is, A human messenger serving as an envoy, an envoy, one who is sent. The second meaning is, A transcendent power who carries out various missions or tasks, messenger, angel. Are the seven stars representing human messengers for these seven churches or do these stars represent spiritual beings (angels) who act for these seven churches?
There are a number of difficulties with understanding the seven stars to be seven angels. First, why is Christ holding these seven angels in his right hand? It is hard to determine the meaning of this symbol if seven angels are in view. Second, why would these seven angels be instructed to write a letter to each church? This is not an action that we see in the scriptures. Third, there is no evidence in the scriptures that every local church has an angel watching over it.
It is easier to understand these seven stars as seven human messengers operating on behalf of each local church and represent each church. Epaphroditus worked as a messenger and represented the church at Philippi (Php 2:25; Php 4:18) and Epaphras was a teacher and represented the church at Colossae (Col 4:12). One could certainly see messengers from these seven churches coming to John on Patmos and receiving this revelation from John and the particular message about each local congregation. Therefore, these seven human messengers are depicted as being held in the right hand of Christ. It is a picture of protection and love as Christ holds them even during the suffering that is coming upon them. Christ is protecting the people of God in his right hand while he judges the enemies with the sword of his mouth.
What John Did (Rev 1:17-20)
When John saw this image of Christ, John falls down at his feet as though dead. John is completely overwhelmed at the sight before him. This is not uncommon in the scriptures. When Ezekiel sees in vision the likeness of the glory of God, he falls down on his face (Eze 1:28). When Daniel sees a powerful spiritual being he fell on his face in a deep sleep with his face on the ground (Dan 10:9). When Gabriel comes to Daniel, Daniel was frightened and fell on his face (Dan 8:17). It is this passage that has a strong parallel to Revelation. Gabriel touched Daniel and made him stand up and then reveals a prophecy about the things to come. John experiences the same thing as Christ lays his hand on him and begins to give John his instructions.
Christ then explains to John was he is seeing. It is the Christ. He is the first and the last and the living one. He died and is alive forever. Notice that the eternal nature of Christ is emphasized. He is the first and the last (eternal). He is the living God. He died but now is living forever and ever. Christ is the eternal Lord.
Christ also has the keys to death and Hades. Hades is the realm of the dead, the place of departed souls. Christians do not have to fear death or the grave because Christ has power and authority over both. Christ has defeated the powers of evil and has gained control over these twin powers. Do not fear death. Be assured that your perseverance in Jesus will be rewarded with victory over the grave because Christ has died and rose from the dead.
In Rev 1:19 John is instructed by our Lord Jesus to write. Rev 1:19 is a very important verse because it tells us how the rest of the book is laid out for us. John is to write all the things that he has seen. This is a broad description that parallels the commission given to John in Rev 1:11, Write what you see in a book and send it to the seven churches. In Rev 1:19 we are told more about the contents of what John saw and what John will write. John will write about things that are and things that are to take place after this. There is a two part picture to the things that are to be revealed to us in this book. John is told to write the things that he has seen. There are two things that he is seeing. He is seeing the things that are currently going on and he is seeing things that will take place after that. Many take this statement to mean that the things that are refer to Jesus message to the seven churches and the things that will happen after that refer to chapters 4-22. However, I would advise us to consider that the letters to the seven churches are not things that John has seen. The letters to the seven churches are instructions given to the messengers of each church. There are not visions in the letters to the seven churches. The letters to the seven churches follow the form of describing how each church is doing, what they are lacking, and what is about to take place. The commission in Rev 1:19 is looking past chapters 2-3. Christ is telling John to write down all the things he is going to see in these visions in the book. There are things that the book is describing that are happening now and will have an immediate impact. This fits why the preface to the book told us that the book of Revelation is about things that must soon take place and that the time is near (Rev 1:1; Rev 1:3). However, John is also going to see things to write about that will happen after the things that are currently happening. We must be prepared to observe in the book of Revelation the things that were currently happening in the first century when the book was written and observe the things that would happen afterthose first century events. The book is giving a linear description of the things immediate and the things after that.
We have already explained Rev 1:20 earlier in this lesson but I will summarize its meaning as we close. The seven stars in Christs right hand are the human messengers that have come to John to receive this revelation. These human messengers represent the local church they are from and are pictured in the Lords powerful right hand, protected and safe. They are instructed to write the words of Christ about their churches. The instructions to these churches are found in chapters 2-3. The seven lampstands represent the seven churches. Christ is in their midst. He knows what they are doing. Christ is not inactive but is with them through the tribulation.
Conclusion:
We need to see Jesus as he is described in this chapter. He is in the midst of his churches, holding the people of God in his hand, and bringing judgment of those who harm his people. It is a visual reminder that if God is for us, who can be against us? (Rom 8:31)
We also need to see Jesus for his power, glory, and might. At the sight of Jesus in this vision, John falls down as dead. We must not lose that awe and respect for who Jesus is. While this picture of Jesus is a comfort, it is also a reminder how great he is and how little we are.
When we see Jesus as the one who has the keys of death and Hades, we will have nothing to fear in this life. We will not fear tribulation or persecution because Jesus is in control. Jesus died and rose from the dead. If we die for the cause of Christ, we also will be raised from the dead. Do not fear your enemies for Christ is with you and will raise you up if anything happens to you.
LESSON 1.
INTRODUCTION
Read Rev 1:1-8
1. What does the word “Revelation” mean? Ans. When applied to the Scriptures it means a making known or manifest, an uncovering of divine truth.
2. Give instances where Paul used the word in this same sense. Ans. Rom 16:25-26; Gal 1:12; Eph 3:3.
3. By whom was The Revelation written? Ans. Rev 1:1; Rev 1:4; Rev 1:9; Rev 22:8.
4. By what other name may the words of the book of Revelation be called? Ans. Rev 1:3.
5. What did Peter say about the interpretation of prophecy? Ans. 2Pe 1:20.
6. Why is prophecy not of “private interpretation?” Ans. 2Pe 1:21.
7. What other books of the Bible did John write? Ans. Search the New Testament. 8. Unto what office had Jesus appointed John? Ans. Mat 10:2-4.
9. Where was John when these things were revealed to him? Ans. Rev 1:9.
10. To whom is the book of Revelation addressed? Ans. Rev 1:4; Rev 1:11; Rev 22:16.
11. From whom did John receive the Revelation? Ans. Rev 1:1; Rev 1:17-19.
12. Of what three things does John bear witness? Ans. Rev 1:2.
I3. What does Christ “show unto his servants” in this book? Ans. Rev 1:1.
14. Were these things signified, shown by signs and symbols unto John, or were they revealed without symbolic language? Ans. Rev 1:1.
15. Give two other instances where John uses the term “signify” in the same sense. Ans. Joh 12:33; Joh 21:18-19.
16. Name three things man must do to receive the blessedness of this book. Ans. Rev 1:3.
17. What assurance do we have of the truth and trustworthiness of this book? Ans. Rev 19:9; Rev 21:5; Rev 22:6.
18. Name thre e titles which were applied to Christ. Ans. Rev 1:5.
19. What has he done for us? Ans. Rev 1:5.
20. What did he make us to be? Ans. Rev 1:6.
21. How will Jesus come? Ans. Rev 1:7; Act 1:9-11; Luk 21:27.
22. Who shall see him at his coming? Ans. Rev 1:7; Mat 24:30.
23. What will all the tribes of the earth do? Ans. Rev 1:7.
24. Who are “they that pierced him?” Ans. Psa 22:16; Jno. 19: 33-37.
25. Can you show that “they who pierced him” will be alive and able to see him at his coming? Ans. Rev 1:7; Joh 5:28-29.
26. What is the meaning of Alpha and Omega? Ans. Rev 1:8; Rev 21:6; Rev 22:13.
FOR CLASS DISCUSSION
1. Has it ever been possible for man to discover the fulfillment of a prophecy without the aid of inspiration? That is, did Peter, or John, or the two on the road to Emmaus (Luk 24:13-32 ), or the eunuch ( Act 8:26-35), or any one else know that Jesus had fulfilled prophecy before the fulfillment was divinely revealed unto them?
2. Discuss the difference between a prophecy and a mere warning of an impending calamity as a consequence of man’s disobedience.
LESSON 2.
THE FIRST VISION
Read Rev 1:9-20
1. In what three things did John say he was a partaker with other brethren? Ans. Rev 1:9.
2. What kingdom were John and others in at that time? Ans. Col 1:13; Mat 16:18-19.
3. How do we know that John in Rev 1:9 refers to the present kingdom or church? Ans. Rev 1:6 (American Standard Version).
4. Give passages where the word “kingdom” means the final state or heaven. Ans.Act 14:22; 2Pe 1:11.
5. Why was John in the isle of Patmos? Ans. Rev 1:9.
6. On what day of the week was John “in the Spirit?” Ans. Rev 1:10.
7. Give the only other passage in which the Greek word translated “Lord’s” in Rev 1:10 occurs in the New Testament. Ans. 1Co 11:20.
8. On what day of the week did Jesus arise from the dead? Ans. Mat 28:1-6; Luk 24:1-3.
9. Why did the early Christians meet on the first day of the week? Ans. Act 20:7.
10. What did “a great voice” tell John to do? Ans. Rev 1:10-11.
11. Name the seven churches of Asia. Ans. Rev 1:11.
12. How many golden candlesticks did John see? Ans. Rev 1:12.
13. What do the candlesticks represent? Ans. Rev 1:20.
14. What was in the midst of the candlesticks? Ans. Rev 1:13.
15. Describe the person John saw in the midst of the candlesticks. Ans. Rev 1:13-15.
16. What did he have in his right hand? Ans. Rev 1:16.
17. What do the seven stars represent? Ans. Rev 1:20.
18. Who are the “angels of the seven churches”? Ans. No one knows; it has not been revealed.
19. What proceeded out of the mouth of the majestic person of this vision? Ans. Rev 1:16.
20. What is the “sword of the spirit”? Ans. Eph 6:17; Heb 4:12.
21. What effect did this vision have on John? Ans. Rev 1:17.
22. How was John given assurance to hear the things which would be revealed? Ans. Rev 1:17-18.
23. What three classes of things was John told to write? Ans. Rev 1:19.
FOR CLASS DISCUSSION
1. Discuss the expression, “Keys of death and Hades.” (See Luk 16:23; Act 2:27; Rev 20:13; Mat 16:18-19.)
E.M. Zerr
Questions on Revelation
Revelation Chapter One
1. What did God give to Jesus Christ?
2. It was to show what?
3. To whom were they to be shown?
4. By whom was it signified?
5. Unto whom was it signified?
6. What did he hear?
7. Tell what should he read and heard.
8. If so what is the promise?
9. What should be done with things written?
10. Where were the seven churches?
11. Tell who was to write to them.
12. What benedictions were they to receive?
13. From what person were they to be received?
14. From where did the spirits proceed?
15. What other person was united in giving these?
16. Tell what is said of his testimony.
17. In what sense was he the first?
18. Among whom is he the prince?
19. What has he done for us?
20. He has made us to be what?
21. What is to be ascribed to him forever?
22. With what will he come?
23. How many eyes shall see him?
24. What about the ones who pierced him?
25. Tell what all kindreds of the earth will do.
26. State John’s attitude toward this matter.
27. Who is meant by Alpha and Omega?
28. What is associated with Alpha and Omega?
29. How many tenses describe his existence?
30. Who is the “I” of verse 9?
31. State his relation to the churches.
32. In what was he a companion?
33. In what kingdom was he their companion?
34. Tell in what isle the apostle was.
35. Why was he there?
36. In what condition was he placed?
37. On what day of the week was it?
38. What did he hear behind him?
39. Tell what he was saying.
40. What was John told to write?
41. To whom was he to send it?
42. Name the different churches.
43. Why did John turn himself?
44. Tell what he saw.
45. Who was in the midst thereof?
46. How was he clothed?
47. By what was he girded?
48. Describe his head and hair.
49. And also his eyes.
50. Describe his feet. 51. What was his voice like?
52. Ten what was in his right hand.
53. What came out of his mouth?
54. Describe his countenance.
55. Seeing him what did John do?
56. Tell what he did for John then.
57. What assurance did he give him?
58. State the brief history he gave of himself.
59. What did he say he had?
60. State the three things John was to write.
61. Of what mysteries was he to write?
62. Tell what the seven stars represent.
63. AnNow John was given a measuring rod,
To measure the altar and the temple of God.
The outer court was left to be pitted
for the Gentiles would tread the Holy City.
Revelation Chapter One
Ralph Starling
John the servant of God wrote the book of Revelation.
To the 7 churches of Asia about their spiritual obligations.
God the Father, Son and Holy Spirit were sorely concerned
That these churches might lose all they had earned.
So with figures and symbols for purpose of clarity
John graphically describes Gods warnings and charity.
With repeated warnings and pleadings please respond
By reading, hearing and keeping.
For things are to come in this old world,
If were not prepared they will take us for a whirl.
Fuente: Old and New Testaments Restoration Commentary
Chapter 8
Christ the faithful pastor warning his churches
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Rev 1:19-20
Rev 2:1 to Rev 3:22
The Lord Jesus Christ himself is the Shepherd and Bishop of our souls (1Pe 2:25). All earthly pastors are his under-shepherds. In Revelation chapters two and three, we have seven letters which the Lord Jesus dictated to the apostle John, which were sent to the pastors of the seven churches in Asia. Each letter was sent to a specific local church in the cities named: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. These were literal local churches in the apostolic era. However, these seven churches represent all the churches of Christ in this world throughout the gospel age. These are letters from Christ to us. They are just as pertinent to the life and ministry of the local church to which you belong as they were to the seven churches to which they were originally sent. He that hath an ear, let him hear what the Spirit saith unto the churches. This admonition is given seven times in these two chapters because our Lord Jesus means for every believer to pay particular attention to the warnings contained in these seven letters. In these letters, the Son of God himself warns us plainly of the most prominent dangers we must face in this world.
Here is a fact we must never forget
The Lord Jesus Christ says, I know thy works (Rev 2:2; Rev 2:9; Rev 2:13; Rev 2:19; Rev 3:1; Rev 3:8; Rev 3:15). God has ordained that all who are saved by his grace walk in good works for the honor of his name (Eph 2:8-10). And that which God has ordained, God will bring to pass. He will see that his people walk in good works. The indwelling presence of God the Holy Spirit makes all believers new creatures in Christ (2Co 5:17). That new nature created in the heaven born soul is bent toward Christ and holiness (2Pe 1:4; Gal 5:22-23). Those who profess faith in Christ but by their works deny him are reprobate (Tit 1:16). This is not a debatable issue. True believers glorify God before men by their good works.
For the religious hypocrite, these words are terrifying – I know thy works. The eyes of the Lord are in every place, beholding the evil and the good (Pro 15:3). His eyes are a flaming fire and darkness is light before him. A man may deceive his pastor, his family, and even himself; but the Son of God is not deceived. All things are naked and open before him (Heb 4:13). That makes hypocrisy a losing game. The hypocrite’s hope shall perish (Job 8:13).
For the believer, these words are full of comfort and cheer – I know thy works. What a delight! Our dear Savior looks not at our works themselves, but at the motive behind them. He looks into the heart and sees why we do the things we do. And he is well-pleased with the most feeble efforts of sincere, believing hearts. By the merits of his blood and righteousness, he makes our works a sweet smelling sacrifice to God, acceptable and well-pleasing in his sight (1Pe 2:5). Imagine that, God is well-pleased with the faltering steps of believing sinners for Christ’s sake, because they are steps toward him! God will not forget your works of faith and labors of love (Heb 6:10). The works of those who die in the Lord shall follow them (Rev 14:3). And they shall be named by Christ himself in the day of judgment (Mat 25:37-39). The Son of God, our Savior says, I know thy works. What could be more comforting?
Then, the Lord Jesus warns his churches of certain dangers that must be overcome
In these two chapters, he identifies six conditions which, if they are not resisted and overcome, will result in apostasy and eternal ruin. If these conditions are allowed to go unchecked in any local church, it will soon wither and die. It may continue to exist in name, but that is all. Christ will withdraw the light of the gospel from it. Instead of being a house of light, it will be a den of darkness.
Here are six dangerous conditions into which we are constantly tempted to fall. The world, the flesh, and the devil all strive to pull us down into these pits. If you find yourself described in these letters, the Lord Jesus warns you to repent and turn to him.
1. The first danger described is apostasy from our first love.
The Lord Jesus Christ says, I have somewhat against thee, because thou hast left thy first love (Rev 2:4). These Ephesians were zealous in good works, patient in trials and afflictions of life, and thoroughly orthodox in doctrine. But there was a dreadful decay in the matter of love to Christ! A wife may be very faithful to her husband and may give evidence of bustling assiduity in all matters pertaining to him – and yet, there may be a decay in love. Her sense of duty may cause her to remain faithful in all the details of attention she bestows upon him (William Hendriksen). Even so, you and I may be very faithful in all the outward forms of godliness and remain perfectly orthodox in doctrine, while our hearts’ love and devotion to Christ declines and decays. Are you like the Ephesians? Does your love for Christ decline? Do you find yourself more and more concerned about the cares of this world and less and less concerned about Christ? Repent! Turn anew to Christ! Renounce all but him and set your affection on him alone (Col 3:1-3). NOTE: The correction for dead doctrine is not the absence of doctrine, emotionalism, or Pentecostalism, but steadfast commitment to Christ. Like Mary, let us take our place at his feet and have our hearts ravished with his love (Luk 10:39-42).
2. Next we are warned not to embrace the doctrine of Balaam (Rev 2:14)
When Balak called for Balaam to curse Israel, God restrained him. Much to Balak’s disgust, God forced Balaam to bless his people (Numbers 22-24). Yet, Israel became involved in the worship of Baal (Num 25:1-3). Their sin, we are told, was the result of Balaam’s counsel (Num 31:16). The doctrine of Balaam is the doctrine of compromise with the religion of the world. Balaam did not advise Israel to give up the worship of Jehovah. He simply told them it would be wise to accept the worship of Baal and go along with the religious customs, traditions, and practices of their pagan neighbors. Be warned! Compromise with false religion is damning to the souls of men. Compromise is the way of least resistance, the way approved of by the world, the way that is easiest on the flesh. But any compromise of God’s truth is an outright denial of Christ (2Co 6:14-18). The only way to remove the offense of the gospel is to deny the gospel. We must never give any credibility to the religion of this world. Those who preach freewill deny the sovereignty of God. Those who preach the freedom of man deny the sovereignty of God. Those who preach salvation by the will, works, or worth of the sinner deny salvation by grace. Those who preach universal atonement deny the efficacy of Christ’s blood. Those who preach universal grace deny the efficacy of God’s saving grace. God’s people must never seek agreement with such men, even in the name of peace, unity, and brotherly love. The only way those who believe the gospel can get along with those who do not is for us to deny the gospel. That we must not do!
3. We are all, by nature, tempted to embrace the doctrine of the Nicolaitans (Rev 2:15)
The Nicolaitans were a group of heretics in John’s day who taught that it was alright for believers to engage in the sexual immoralities of pagan religions. They committed fornication, adultery, and all uncleanness, and had their wives in common, and also ate things offered to idols (John Gill). They were antinomians. They were opposed to the law of God. Their doctrine was, Let us sin that grace may abound. Since we are saved by grace, it does not matter how we live. Without question, any man who preaches salvation by grace alone will be accused of antinomianism (Rom 3:8). It is not possible to preach redemption, justification, and sanctification by grace alone, through the merits of Christ alone, without some legalist crying, That is antinomianism! That will lead to licentiousness! Having said that, this must also be declared – Any man who is an antinomian is a lost man. God’s elect seek holiness and righteousness. They are not self-willed, licentious rebels. Their hearts and lives are ruled by the love of Christ. And the love of Christ prevents lawlessness.
4. The churches of Christ and individual believers are constantly pressured by the world to be tolerant of false prophets (Rev 2:20)
The church at Thyatira was charitable, diligent in service, patient in trial, and well established in the faith of the gospel. But it was tolerant of that woman Jezebel. There was a women in the church who claimed to be called of God and gifted as a preacher, a prophetess. Our Lord calls her Jezebel after Ahab’s wife, because she was a deceiver. Though the Word of God clearly forbids the ordination of women and the tolerance of women as preachers and teachers in the house of God (1Ti 2:11-12), this church allowed this woman to teach and to seduce the people with her doctrine. The flesh says, Do not make a fuss about false prophets. It will only cause trouble. The world says, Judge not! To condemn the actions of another is bigotry. Satan tempts us to be silent, lest we create strife and division. Yet, the Bible warns us constantly to beware of false prophets (Mat 7:15). If they are not identified, exposed, and denounced, they will soon devour a congregation (Gal 1:6-9; 2Ti 2:16-18).
5. We must guard against the tendency of our flesh toward hypocrisy, ritualism, and lifeless orthodoxy (Rev 3:1)
We are all prone to hypocrisy. We are all great pretenders by nature. Being natural born hypocrites, there is an innate tendency in man to substitute ritualism for worship, a creed for Christ, and orthodoxy for life. Beware of the leaven of the Pharisees (Luk 12:1). We must take care that we live in the pursuit of true godliness, not a mere form of godliness. We must carefully observe the ordinances of Christ (baptism and the Lord’s supper), but resist the mere outward practice of religious ceremonies. We must tenaciously adhere to the doctrine of Christ, but fear that form of doctrinal purity that has no heart. All who have, practice, and hold to a form of religion without Christ are like the church at Sardis – Thou hast a name that thou livest, and art dead!
6. Our Lord warns his churches of the most dangerous of all fleshly tendencies: lukewarmness, apathy, and indifference (Rev 3:15-16)
The Laodiceans were lukewarm. Nothing is more disgusting to the palate than lukewarm coffee, lukewarm stew, lukewarm gravy, or lukewarm milk. And nothing is more disgusting to Christ than lukewarm, half-hearted, apathetic, indifferent men and women. Yet, we are ever prone to become lukewarm about the things of Christ. Every faithful pastor has seen many gradually sink into disgusting apathy. Once the gospel of the grace of God made the faces of men and women light up with joy, who now are unmoved by it. Once the story of redeeming love filled them with rapturous gratitude and melted their hearts to tears, but now nothing moves them. They are lukewarm.
If we would overcome these evil tendencies of the flesh, we must obey the counsel of our compassionate Savior
There is no guesswork involved. The Lord Jesus tells us exactly what must be done. Remember from whence thou art fallen (Rev 2:5). Repent and do the first works (Rev 2:5). That which ye already have hold fast (Rev 2:25). Tenaciously adhere to the truth of God, the gospel of his free and sovereign grace in Christ. Be watchful and strengthen those things which remain (Rev 3:2). Buy of me! (Rev 3:18). Without money and without price, by faith alone, we must buy from Christ the gold of his grace and the white raiment of his righteousness, as we did in the beginning, and anoint our eyes anew with the eye salve of the gospel.
Here are the promises the Son Of God gives to those who heed his word, overcome these dangers, and persevere unto the end
Let the wise make personal application to himself. Return to your first love, and Christ promises you the blessedness of eternal glory (Rev 2:7). Hold fast the doctrine of Christ and confess him in the midst of his enemies, and he promises to own you as his (Rev 2:17). Continue in the way of faith, and the Son of God will give you power over the world (Rev 2:26). Awake, arise from the dead, and he will give you light of life (Rev 3:5; Eph 5:14). Return to Christ with a true and fervent heart of faith, and he will cause you to reign with him forever (Rev 3:21). The Son of God, the Lord Jesus Christ, leans hard against the door of his church, knocking to his beloved (Rev 3:20). If anyone in his house will open to him, he will come in and sup with him!
Fuente: Discovering Christ In Selected Books of the Bible
hereafter
things that are to be after these, i.e. after the churches.
Fuente: Scofield Reference Bible Notes
the things: Rev 1:11, Rev 1:12-20
and the things which are: Rev 2:1 – Rev 3:22
and the things which shall be: Rev 4:1 – Rev 22:21
Reciprocal: Isa 48:6 – showed Jer 30:2 – General Jer 51:60 – General Dan 2:45 – the great Dan 7:1 – he wrote Amo 3:7 – but Hab 2:2 – Write Joh 16:13 – he will show Rev 1:2 – and of all Rev 19:9 – Write Rev 21:5 – Write
Fuente: The Treasury of Scripture Knowledge
Rev 1:19. The subject matter of what John is to write is divided into three parts, namely, what he hast seen, are, and shall be; past, present and future. However the past goes back only to the things he had seen since coming as an exile to Patmos.
Comments by Foy E. Wallace
Verse 19
Verse 19-20
THE INTERPRETATION OF THE MYSTERY (Chapter 1:19-20.)
(1) The import of the mystery.
1. “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter” — Rev 1:19.
Underlining the word things, used three times in this verse, it gives emphasis, first, to the past–the things thou hast seen; and second, to the present–the things which are; and third, to the future–the things which shall be hereafter. But in each case it has reference to the revealed things of Revelation itself, not to the known events of the past, or present. The things seen were not optical or perceptive, but revealed, they were seen by Revelation. The things which are, were not the knowledge of present things, but a reference to that part of the vision, or the revelation, which involved the present. The things which should be thereafter were declared to be immediate-shortly to occur. It would not require an apocalypse to reveal the past events, but it was imperative that the churches should know the present, and those things which were immediately at hand.
2. “The mystery of the seven stars . . . and the seven golden candlesticks”– Rev 1:20 .
The use of the word mystery in Revelation comports with the meaning of the word as used elsewhere in the New Testament–that is, the spiritual truths not discoverable by human reason; understandable, but hidden from human knowledge until revealed. The word has the connotation of “secret doctrine,” hence, prior to revelation it was a hidden thing; but when revealed, it was brought within human intelligence and understanding.
The gospel mystery imbedded in the old dispensation, as in Rom 16:25; Eph 3:3-9; and Col 1:26, was hidden beneath the types and sacrifices of the law and the prophecies and promises, which were radiant with hope and joy to a guilty world, but were rather concealed than revealed, because of the metaphorical costume and figurative style they could not be discerned, and had to await revelation.
The word mystery did not mean mysterious. It meant that which could not be known until it was made known, or revealed, and in the references cited, it meant the gospel plan of salvation. The doctrine of the New Testament is in this sense called a mystery–“the mystery of the gospel,” as in Rom 11:25; Rom 16:25; 1Co 15:51; 1Ti 3:9; Eph 3:9. The truths thus requiring revelation and elucidation are classed as mysteries, as numerous other passages could be used to exemplify. But let it be emphasized, that in all of these examples the basic meaning inherent in the word mystery is that which cannot be known by the human mind, until by superhuman source it is made known to it.
(2) The explanation of the mystery.
The seven golden candlesticks denoted, that as organized bodies, a congregation receives light and reflects it. It is a significant illustration of the functions and the ministries of the local churches. The emblem of gold underscored the evaluation Jesus Christ makes of his church, and the estimate he has placed upon it. The seven stars were representative of position, such as Christ at the right hand of God, indicating that there is something in the symbol that has this representative place in the right hand of Christ. The figure calls for pause and reflection, by all who hold position in the church, lest we should become falling stars!
The angels of the churches are not to be taken as single representatives of the respective congregations, but rather the individual spirit of each church. It is the same in meaning as the description elsewhere of “the seven spirits before his throne.” It is a symbolic angel, and it refers to the spirit of the church itself.
When Paul commanded the Corinthian church to exclude the incestuous person from their congregation, he gave the reason: “that the spirit may be saved in the day of the Lord Jesus.” It seems the apostle’s reference to the spirit applied to the Corinthian church–that it might be saved from corruption, and thus to receive approval in standing before him. It is well to consider the spirit that is manifested in a congregation, and that motivates and controls all of its worship and service.
The connotation of the word angel may signify various ministries of physical and spiritual beings, both earthly and heavenly. It is used in Mat 24:31 in reference to the emissaries of the gospel; and in Heb 1:14 it refers to immaterial and spiritual but intellectual beings whom God employs to execute the orders of divine providence, as also employed in Rev 1:1; Rev 22:8. The apostle Paul applied the word, in 1Co 11:8-10, to the venerable men in the Corinthian church; and the angels (spirits) of little children are said by Jesus, in Mat 18:10, to behold the face of the Father in heaven. In Jud 1:6 it is used as an appellation for the early representatives of the race of man in an unnamed period, who forfeited their high estates by apostasy, and were condemned to darkness and judgment, and in Mat 25:41, and 2Co 11:14-15, it is used to describe the devil and his demons. But in Rev 20:1 the word applies to Jesus Christ himself.
This is rather a wide classification of the word angel, but it is used in all of these senses. In the vision of the first chapter of Revelation it seems evident that the word refers to the spirit of each church.
The stars in the vision are its members, every member –all members in the body of Christ, of the true spirit, are stars in His hand. There is no teaching that exalts one class in the church to any position above all the others, as all the members of Christ stand in equal relation to Him. For one to be exalted above another would “not be so among you,” Jesus said to his disciples, in Mat 20:26.
As each of the seven churches was individual in character and conduct, they were so in spirit also, and the letters of Jesus to these seven churches were addressed to the angel or spirit of each congregation respectively. The word angel, therefore, does not designate a representative person, but symbolically the representative spirit of each church– the spirit of the church.
(3) The central figure.
Jesus Christ was Himself the abiding presence in the churches, directing their work, walking and dwelling in their midst, as the centrifugal and the centripetal spiritual force in each congregation. He was holding the stars in his hand; he was walking among the candlesticks; he was the guiding presence, the moving energy, the inspiring influence, the infinite indweller in every faithful churchand that is true of every true and faithful church of Christ today.
The threefold description of the church was as gold in purity and worth–a golden candlestick; and as stars of glory in his possession, shining in his hand; and He Himself in the midst, as the sun around which the spiritual planets revolve.
Fuente: Combined Bible Commentary
Rev 1:19. Write therefore, not simply in continuation of the write of Rev 1:11, or because the apostle has recovered from his fear, but Write, seeing that I am what I have now revealed Myself to be. The following clauses of this verse are attended with great difficulty, and very various opinions have been entertained regarding them. Here it is only possible to remark that the things which thou sawest, although most naturally referred to the vision of Rev 1:10-18, are not necessarily confined to what concerns Jesus in himself. In these verses He is described as the Head of His Church, as One who has His Church summed up in Him; and we are thus led not merely to the thought of His individuality, but to that of the fortunes of His people. This being so, the following clauses of the verse are to be regarded as a resolution of the vision into the two parts in which it finds its application to the history of the Church, so that we ought to translate both the things which are, and the things which shall come to pass after these things. The things which are then give expression to the present condition of the Church, as she follows her Lord in humiliation and suffering in the world; the things which shall come to pass after these things to the glory that awaits her when, all her trials over, she shall enter upon her reward in the world to come. The verse, therefore, consists of two parts rather than three, although the second part is again divided into two. There appears to be no sufficient reason for rendering the second clause of the verse what they are instead of the things which are. The plural verb in that clause is better accounted for by the thought of the mingled condition, partly sorrow and defeat, partly joy and triumph, of the Church on earth, while hereafter it shall be wholly joy and wholly triumph.
Fuente: A Popular Commentary on the New Testament
This chapter concludes with a solemn charge given by our Saviour to St. John, to write and record the vision of the seven stars, and seven golden candlesticks, which he had newly seen; letting him into the mystery of both, by telling him, that the seven stars are seven angels; that is, signify seven angels; and the seven candlesticks are, that is, signify seven churches, and represent them.
In like manner, when Christ says in the sacrament, This is my body, the meaning is, this bread signifies and represents my body.
Here note, That the bishops and governors, the pastors and teachers, of the church are called angels, because they are sent by God on his message, because they had their commission from him; and to signify that unspotted purity which be found with them, both in life and doctrine; and they are represented by stars, to denote their dignity and duty, their usefulness and beneficialness, the swiftness and constancy of their motion, but especially in regard to their nature.
A star is of the same nature with the heavens, celestial; not earthly, not elementary: ministers should be heavenly, holy, blameless, inoffensive; they should teach by tongue and hand, and instruct by lip and life. God grant that in our hearts we may experimentally find the works of holiness, and in our lives express the power of holiness. Amen.
Fuente: Expository Notes with Practical Observations on the New Testament
1:19 {13} Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
(13) The sum of this prophecy, that the apostle must write whatever he sees, adding nothing, nor taking away anything Rev 1:2 . Here there are two parts: one is a narration of those things which are, that is, which then were at that time, contained in the second and third chapter: the other part is of those things which were to come, contained in the rest of this book.
Fuente: Geneva Bible Notes
Jesus Christ repeated His instruction to John to write down the things God was revealing to him (Rev 1:11). The repetition of ’write’ from Rev 1:11 indicates that the ’therefore’ is resuming the earlier command where it left off. [Note: Thomas, Revelation 1-7, p. 113.] Now Jesus gave John more specific instructions.
This verse provides an inspired outline of the Book of Revelation. Some of what John was to record he had already seen, namely, the Man standing among the seven golden lampstands with the seven stars in His hand (Rev 1:12-16). Some had to do with present conditions in the churches as exemplified by the seven churches (chs. 2-3). Some had to do with revelations about the times after conditions represented by the seven churches ended (chs. 4-22). [Note: See idem, "John’s Apocalyptic Outline," Bibliotheca Sacra 123:492 (October-December 1966):334-41.] Beale, who described himself as an "eclectic idealist," held that all three clauses refer to the entire book. [Note: Beale, pp. 48, 168.]