which are in Asia<\/em> ] Not genuine in this place.<\/p>\n unto Ephesus, &c.<\/em> ] The seven cities are enumerated in the order in which a traveller on circuit might visit them, going north from Ephesus to Smyrna and Pergamos, then inland to Thyatira, and southwards to Sardis, Philadelphia, and Laodicea.<\/p>\n Pergamos<\/em> ] Pergamum<\/em> appears to be the correct form.<\/p>\n Saying – <\/B>That is, literally, the trumpet saying. It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them.<\/P> I am Alpha and Omega – <\/B>Rev 1:8<\/B><\/span>.<\/P> The first and the last – <\/B>An explanation of the terms Alpha and Omega. See the notes on Rev 1:8<\/span>.<\/P> And, What thou seest – <\/B>The voice, in addition to the declaration, I am Alpha and Omega, gave this direction that he should record what he saw. The phrase, what thou seest, refers to what would pass before him in vision, what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.<\/P> Write in a book – <\/B>Make a fair record of it all; evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the book. The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably here were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for preaching, not for writing; and there is no evidence that the materials for writing would be withheld from him. John Bunyan, in Bedford jail, found materials for writing the Pilgrims Progress, and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word book here (<\/SPAN><\/span> biblion), would more properly mean a roll or scroll, that being the form in which books were anciently made. See the notes on Luk 4:17<\/span>.<\/P> And send it unto the seven churches which are in Asia – <\/B>The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should see; to wit, all that is recorded in this volume or book of Revelation. Part of this Rev. 2<\/span>; Rev. 3<\/span> would pertain particularly to them; the remainder Rev. 422 would pertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was suited to impart in time of trial, and to transmit it to future times, for the welfare of the church at large.<\/P> Unto Ephesus – <\/B>Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see the notes on the epistles addressed to them in Rev. 23.<\/P><\/p>\n Verse 11<\/span>. I am Alpha and Omega, the first and the last: and<\/B><\/I>] This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, AEthiopic, Armenian, Slavonic,<\/I> Vulgate, Arethas, Andreas<\/I>, and Primasius<\/I>. Griesbach has left it out of the text.<\/P> <\/P> Saying-What thou seest, write in a book<\/B><\/I>] Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.<\/P> <\/P> Send<\/B><\/I> it unto the seven Churches<\/I>] The names of which immediately follow. In Asia<\/I>. This is wanting in the principal MSS. and versions<\/I>. Griesbach<\/I> has left it out of the text.<\/P> <\/P> Ephesus<\/B><\/I>] This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster<\/I>, on the shore of the AEgean Sea, about fifty miles south of Smyrna<\/I>. See preface<\/I> to the Epistle to the Ephesians<\/I>.<\/P> <\/P> Smyrna<\/B><\/I>] Now called also Ismir<\/I>, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople<\/I>, on the shore of the AEgean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain<\/I>, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks<\/I> have nineteen mosques; the Greeks<\/I>, two churches; the Armenians<\/I>, one; and the Jews<\/I>, eight synagogues; and the English<\/I> and Dutch<\/I> factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25′ E., lat. 38 28′ N.<\/P> <\/P> Pergamos<\/B><\/I>] A town of Mysia, situated on the river Caicus<\/I>. It was the royal residence of Eumenes<\/I>, and the kings of the race of the Attali<\/I>. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae<\/I>, Pergamenian skins, were invented; from which we derive our word parchment<\/I>. Pergamos was the birthplace of Galen<\/I>; and in it P. Scipio<\/I> died. It is now called Pergamo<\/I> and Bergamo<\/I>, and is situated in long. 27 0′ E., lat. 39 13′ N.<\/P> <\/P> Thyatira<\/B><\/I>] Now called Akissat<\/I> and Ak-kissar<\/I>, a city of Natolia, in Asia Minor, seated on the river Hermus<\/I>, in a plain eighteen miles broad, and is about fifty miles from Pergamos<\/I>; long. 27 49′ E., lat. 38 16′ N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.<\/P> <\/P> Sardis<\/B><\/I>] Now called Sardo<\/I> and Sart<\/I>, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus<\/I>, and was once the capital of the Lydian kings<\/I>, and here Croesus<\/I> reigned. It is now a poor, inconsiderable village. Long. 28 5′ E., lat. 37 51′ N.<\/P> <\/P> Philadelphia<\/B><\/I>] A city of Natolia, seated at the foot of mount Tmolus<\/I>, by the river Cogamus<\/I>. It was founded by Attalus<\/I> Philadelphus<\/I>, brother of Eumenes<\/I>, from whom it derived its name. It is now called Alah-sheker<\/I>, and is about forty miles ESE. of Smyrna. Long. 28 15′ E., lat. 38 28′ N.<\/P> <\/P> Laodicea<\/B><\/I>] A town of Phrygia, on the river Lycus<\/I>; first called Diospolis<\/I>, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice<\/I>. See Clarke on Col 2:1<\/span>. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay<\/I>, inserted at the end of See Clarke on Re 3:22<\/span>.<\/P><\/p>\n I am Alpha and Omega, the first and the last; <\/B>I, who speak unto thee, am the eternal, immutable God. <\/P> What thou seest, write in a book; <\/B>what thou shalt presently see, write in a book, not in loose papers. Whence we may observe, that this book is not only the revelation of the will of Christ, but written by his direction. <\/P> And send it unto the seven churches which are in Asia; <\/B>not to all that lived within the jurisdiction or compass of these cities, but only to those Christians who lived in or near these places, which are all cities in the Lesser Asia. <\/P> Ephesus<\/B> was the most famous, where Paul preached, Act 19:10<\/span>, &c., and stayed three years, Act 20:31<\/span>. It was a noble city in that part of Greece which was called Ionia. <\/P> Smyrna<\/B> was a sea-port city in the same country. <\/P> Pergamos<\/B> was a city of Troas, or Phrygia. <\/P> Thyatira<\/B> was a city in Lydia, or Mysia. <\/P> Sardis<\/B> also was a city in Lydia, near the mountain Tmolus. <\/P> Philadelphia<\/B> was a city in Lydia, next Mysia. <\/P> Laodicea<\/B> was a city in Asia, near the river Lycus. In all these cities there were congregations of Christians formed into churches, to whom God here ordereth St. John to send these visions, when he had written them in a book. Our countryman, Mr. Brightman, asks: Where Rome was all this while? And how it came to pass God directed not these mysteries to be sent, and kept in their archives, especially if (as the papists say) the bishop there be Christs successive vicar? And considering, too, how great friends Peter and John were wont to be? But the forementioned author tartly replies to his own question: That that church, it seems, could never err, and therefore needed not any correptory or monitory epistle. <\/P> <\/p>\n 11. I am Alpha and Omega, the firstand the last; and<\/B>The oldest manuscripts, omit all this clause.<\/P> write in a book<\/B>To thisbook,<\/I> having such an origin, and to the other books of HolyScripture, who is there that gives the weight which their importancedemands, preferring them to the many books<\/I> of the world?[BENGEL]. <\/P> seven churches<\/B>As therewere many other churches in Proconsular Asia (for example, Miletus,Magnesia, Tralles), besides the seven specified, doubtless the numberseven<\/I> is fixed upon because of its mystical signification,expressing totality<\/I> and universality.<\/I> The words, “whichare in Asia” are rejected by the oldest manuscripts, A, B, C,CYPRIAN, Vulgate,<\/I>and Syriac; Coptic<\/I> alone supports them of old authorities.These seven are representative churches; and, as a complex whole,ideally complete, embody the chief spiritual characteristics of theChurch, whether as faithful or unfaithful, in all ages. The churchesselected are not taken at random, but have a many-sided completeness.Thus, on one side we have Smyrna, a Church exposed to persecutionsunto death; on the other Sardis, having a high name<\/I> forspiritual life and yet dead.<\/I> Again, Laodicea, in its ownestimate rich<\/I> and having need of nothing,<\/I> with ampletalents, yet lukewarm<\/I> in Christ’s cause; on the other hand,Philadelphia, with but a little strength,<\/I> yet keeping<\/I>Christ’s word and having an open door<\/I> of usefulness setbefore<\/I> it by Christ Himself. Again, Ephesus, intolerant of evil<\/I>and of false apostles,<\/I> yet having left its first love;<\/I>on the other hand, Thyatira, abounding in works, love, service,and faith,<\/I> yet suffering<\/I> the false prophetess<\/I> toseduce<\/I> many. In another aspect, Ephesus in conflict with falsefreedom, that is fleshly licentiousness (the Nicolaitanes); so alsoPergamos in conflict with Balaam-like tempters to fornication andidol-meats;<\/I> and on the other side, Philadelphia in conflictwith the Jewish synagogue, that is, legal bondage. Finally, Sardisand Laodicea without any active opposition to call forth theirspiritual energies; a dangerous position, considering man’s naturalindolence. In the historic scheme of interpretation, which seemsfanciful, Ephesus (meaning “the beloved” or “desired”[STIER]) represents thewaning period of the apostolic age. Smyrna (“myrrh”),bitter suffering, yet sweet and costly perfume, the martyr period ofthe Decian and Diocletian age. Pergamos (a “castle” or”tower”), the Church possessing earthly power anddecreasing spirituality from Constantine’s time until the seventhcentury. Thyatira (“unwearied about sacrifices”), the PapalChurch in the first half of the Middle Ages; like “Jezebel,”keen about its so-called sacrifice<\/I> of the mass, and slayingthe prophets and witnesses of God. Sardis, from the close of thetwelfth century to the Reformation. Philadelphia (“brotherlylove”), the first century of the Reformation. Laodicea, theReformed Church after its first zeal had become lukewarm.<\/I><\/P><\/p>\n Saying, I am Alpha and Omega, the first and the last<\/strong>,…. These characters, which are repeated here, [See comments on Re 1:8]<\/span>; are left out in the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions; but are very fitly retained, to point out the person that speaks; to express his dignity, deity, and eternity; to excite the attention of John, and to give weight to what he said:<\/p>\n and, what thou seest, write in a book<\/strong>; that it might remain, and be read of all men, and be profitable to the churches in the then present age, and in all future ones:<\/p>\n and send [it] unto the seven churches which are in Asia<\/strong>; from whence it appears, that not only the seven following epistles were sent to the churches, but that after John had written in a book the account of all the visions that he saw, the whole was sent unto them, for their use and benefit; and who are particularly named:<\/p>\n unto Ephesus<\/strong>; which was a city of Ionia, and which Pliny calls f the work of the Amazons, and the light of Asia; it was famous for the temple of Diana, but more so for having a church of Christ in it: hither the Apostle Paul came and preached, and continued for the space of two years; where a very famous church was planted by him, and proper officers appointed, to whom he wrote a very excellent epistle: this is now a miserable desolate place, not a city, but a village; and is called by the Turks, Aiasalik: of this place and church; [See comments on Ac 18:19]<\/span>,<\/p>\n [See comments on Ac 20:17]<\/span>;<\/p>\n and unto Smyrna<\/strong>; another city of Ionia, so called from Smyrna, the wife of Theseus g, the builder of it; or from Smyrna, an Amazon h, the relies of whose marble bust are to be seen there to this day: it lies about forty six miles from Ephesus, and is by the Turks now called Esmir, and is still a place famous, not for pompous buildings, but for number of inhabitants, riches, and commerce:<\/p>\n and unto Pergamos<\/strong>; this was a city of Mysia, situated by the river Caicus, formerly the seat of the kings of Attalia, and was bequeathed by Attalus, their last king, to the Romans: it is famous for being the native place of Galen the physician, and of Apollodorus the rhetorician, master to Augustus Caesar, and for the invention of parchment in it, from whence it seems to have its name: it is now called by the Turks Bergamo, and is almost sixty four miles from Smyrna:<\/p>\n and unto Thyatira<\/strong>; a city of Lydia, near the river Lycus, formerly called Pelopia, and Euhippia, and now, by the Turks, Ak Hissar, or “the white camp”, and is distant from Pergamos about forty eight miles; [See comments on Ac 16:14]<\/span>;<\/p>\n and unto Sardis<\/strong>; this was another city of Lydia, situated at the side of Mount Tmolus, it was the metropolis of Lydia, and the seat of King Croesus, and is now called, by the Turks, Sart; and instead of a famous city, it is now an obscure little village, of mean houses, and scarce any other inhabitants in it than shepherds and cow keepers, and is thirty three miles from Thyatira:<\/p>\n and unto Philadelphia<\/strong>; another city of Lydia, situated at the foot of Mount Tmolus; it had its name from Attalus Philadelphus, the builder of it; it is now called, by the Turks, Alah Shahr, or “the fair city”, though there is nothing beautiful or magnificent in it; it is distant from Thyatira about twenty seven miles:<\/p>\n and unto Laodicea<\/strong>; another city of Lydia, near the river Lycus, first named Diospolis, afterwards Rhoas, and is now, by the Turks, called Eski Hissar, or “the old camp”; and is inhabited by none, unless it be in the night, by wolves, foxes, and jackals, as our countryman Dr. Smith affirms, in his “Notitia” of the seven churches of Asia; from whom I have taken the account of these cities as they now are, and the rest from Pliny and Ptolomy chiefly.<\/p>\n f Nat. Hist. l. 5. c. 29. g Herodot. de Vita Homeri. c. 2. h Vid. Hiller. Onomastic. p. 932.<\/p>\n Write in a book <\/B> ( <\/SPAN><\/span>). First aorist active imperative of <\/SPAN><\/span> for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ.<\/P> Send <\/B> (<\/SPAN><\/span>). First aorist active imperative of <\/SPAN><\/span>. Part of the commission from Christ. The names of the seven churches of 1:4<\/span> are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church. <\/P> <\/p>\n Comment:<\/strong><\/p>\n 1) “Saying, I am Alpha and Omega, the first and the last,”<\/strong> (Legouses) “Saying or instructing,” – the thing formerly asserted, Rev 1:8<\/span> that he was God (the eternal, Almighty one), who was manifested to men in the flesh of his eternal son thru whom he was now (then) speaking to John, Joh 1:1-3<\/span>; Heb 1:1-3<\/span>.<\/p>\n 2) “And, What thou seest, write in a book,”<\/strong> (ho Blepeis graphon eis Biblion) “What you see write or record in a scroll,” a record form, write it down as history to be, put it on a scroll for preservation, for help to others – this certifies that John was directly and divinely inspired, Rev 22:16<\/span>; 2Ti 3:16-17<\/span>.<\/p>\n 3) “And send it unto the seven churches which are in Asia,”<\/strong> (kai pempson tais hepta ekklesiais) “And distribute (deliver) to the seven churches (congregations) in Asia”; all this book – – not merely the seven separate church letters, was to be sent to the churches of the Lord throughout Asia, note, Rev 22:16<\/span>.<\/p>\n 1. “Unto Ephesus<\/strong>, (eis Epheson) “Unto Ephesus,” send it.<\/p>\n 2. “And unto Smyrna,”<\/strong> (kai eis sumurna) “and to Smyrna,” send it.<\/p>\n 3. “And unto Pergamos,<\/strong>” (kai eis pergamon) “And into Pergamos,” send it.<\/p>\n 4. “And unto Thyatira,”<\/strong> (kai eis thyatira) “And into Thyatira,” send it.<\/p>\n 5. “And unto Sardis,”<\/strong> (kai eis sardeis) “And unto Sardis,” send it.<\/p>\n 6. “And unto Philadelphia,”<\/strong> (kai eis philadelpheian) “And into Philadelphia,” send it.<\/p>\n 7. “And unto Laodicea,”<\/strong> (kai eis Laodikeian) send it. The term (Gk. pempson) means distribute in every direction, simply get the message out, obtain for it a place in all the regions of Asia. The idea emanates from our Lord’s church mandate to go into all the world with the word and work of Christ, Mar 16:15<\/span>, Act 1:8<\/span>.<\/p>\n (11) I am Alpha and Omega<\/strong>.In this verse we pass from St. John to Him who was the Word, of whom St. John gave testimony. He who is the faithful witness now speaks. What thou seest, write, &c. The previous words, I am Alpha, &c., are not found in the best MSS. The words which are in Asia, are also omitted.<\/p>\n The seven churches.<\/strong>There were more than seven churches in Asia Minor; but the number selected indicates completeness. Thus, though having special reference to the conditions of those churches, the epistles may be regarded as epistles conveying ever appropriate lessons to the churches of succeeding ages. The names of the seven churches are enumerated, as they would naturally be by a person writing from Patmos. First, Ephesus is addressed, as the Asiatic metropolis, and as the nearest church to Patmos; then the other churches on the western coast of Asia; then those in the interior (Wordsworth).<\/p>\n 11. <\/strong> The words I and <\/strong> inclusive, are here a spurious reading. The voice does not as yet announce who is the speaker. St. John hears his commission, but is not yet told who commissions him. <\/p>\n What thou seest<\/strong> This Christophanic commission includes only the revelations of the first three chapters. <\/p>\n Write in a book<\/strong> A volumen, <\/em> or parchment or papyrus roll. <\/p>\n <\/em><\/p>\n Seven Churches in Asia<\/strong> When the sons of Japhet, our Aryan ancestors, first emigrated westward from the fertile regions of the Euphrates, they found no fairer clime than in this land of Ionia. Here settled the sons of Javan, the fourth son of Japheth, and in the beautiful language formed by their genius the Greek Ionia is but a varied form of Javan, just as Hellas, the name of European Greece, is but a form of Elisha, the oldest son of Javan. This was the land of Homer and Herodotus. The soft clime rendered the Ionians gentle, refined, and brilliant, but too effeminate. So when, five centuries before Christ, the great Cyrus led his conquering legions westward, all Ionia submitted for centuries to the Persian sway. But when, three centuries before Christ, Alexander the Great, from European Greece, marched to the conquest of Persia and settled forever the superiority of Europe over Asia, Ionia easily accorded with this new Greek supremacy. And when, in the first two centuries before Christ, the Roman arms from still farther west spread their power over the known world, Ionia readily accepted their government. When Christ came, and Paul came proclaiming the Gospel of Christ, and when Timothy came, and an apostle John came, flourishing Churches, among which were these seven<\/strong>, were, in spite of persecution, established. When Rome, under Constantine, became nominally Christian, and Constantinople was by him built, paganism gradually disappeared, and Ionia became Christian. A Christian literature sprung up, and great Christian councils were here held. But in A.D. 1453 the followers of Mohammed took Constantinople. The Turks became masters, and from that time the Christianity, the civilization, the prosperity of the land perished. It is now, with few exceptions, a scene of semi-barbarism, stagnation, and decay. A glance at our little map will show reason for the order of the names of the seven Churches<\/strong>. From the metropolitan Ephesus<\/strong>, northward some fifty miles, is Smyrna<\/strong>, and more than fifty miles farther northward is Pergamos<\/strong>, or, according to the most authorized form of the name, Pergamum. <\/em> This is the northernmost point. Thence south-eastwardly in succession are the other four Churches. Hengstenberg suggests, and we adopt the suggestion, that this was the usual order of St. John’s apostolic visitations; such visitations as are indicated in 2Jn 1:13<\/span> and 3Jn 1:10<\/span>, and also in the account of his apostolic circuits after his return from the isle of Patmos.<\/p>\n Rev 1:11<\/span><\/em><\/strong>. <\/strong>Saying, I am Alpha and Omega,<\/em><\/strong><\/strong> Dr. Doddridge’s note here deserves to be particularly remarked: “That these titles (says he) should be repeated so soon, in a connection which demonstrates that they are given to Christ, will appear very remarkable, whatever sense be given to the 8th verse; and I cannot forbear recording it, that this text hath done more than anyother in the Bible toward preventing me from giving into that scheme, <\/em>which would make our Lord Jesus Christ no more than a deified creature.” <\/em>Whether these seven <\/em>were the only Asiatic churches, we do not presume to inquire; doubtless they were the principal. See on ch. Rev 2:1<\/span>. It is certain, the epistles to these churches contain many things of universal concern; and as there is plainly an intention to represent the regard of Christ to ministers and churches, by his walking among golden candlesticks, <\/em>and holding stars in his right hand, <\/em>the number seven <\/em>may be mentioned as it seems best to harmonize with some other parts of this book; namely, with the seven spirits, seven seals, seven trumpets, <\/em>&c. See on Rev 1:4<\/span>. <\/p>\n Rev 1:11<\/span> . . The present is neither to be changed into the future, [732] nor to be explained by the fact, that, with the hearing (Rev 1:10<\/span> ), the seeing, in the wider sense, has already begun; [733] but is without relation to time, i.e., it is not formally noted that the visions upon which the presentation depends [734] are yet to follow. There is a similar use of , Mat 23:34<\/span> . The book into which John, according to the command, wrote what he had seen, [735] is the entire<\/em> Revelation before us. [736]<\/p>\n The in no way necessitates the conception, conflicting with the double , [737] that the book was written on Patmos; [738] but rather the sending of the book is explained in accordance with the epistolary superscription, Rev 1:4<\/span> sqq., even if one of the seven cities perhaps Ephesus must<\/em> be regarded the author’s place of abode, from the preponderating consideration shown it above the other cities. It is, of course, in itself improbable that John wrote long after the reception of the revelation, but he rather wrote “while the still continued in effective operation:” [739] but it would have been impossible [740] for him to write while in the condition which he designates by . ; for an essential element of this condition is the cessation of the activity of the , upon which nothing less than every thing pertaining to the literary form and character of the book throughout depends.<\/p>\n The seven cities named are clearly introduced according to their geographical situation. According to the adjustment of vision from the standpoint of one directing the sending of the book, not of the one writing, two lines moderately direct appear from Patmos, in which the cities lie. In the first line, from south to north, are Ephesus, Smyrna, and Pergamos; in the second line, which extends from north to south, since Thyatira, which is in the neighborhood of Pergamos, naturally stands first, lie Thyatira, Sardis, Philadelphia, and Laodicea. (See on Rev 1:20<\/span> .)<\/p>\n [732] Ew., De Wette.<\/p>\n [733] Hengstenb.<\/p>\n [734] Winer, p. 249 sqq.<\/p>\n [735] Cf. Rev 5:3<\/span> .<\/p>\n [736] Against Hengstenb.; cf. on Rev 5:4<\/span> .<\/p>\n [737] See above.<\/p>\n [738] Hengstenb., Ebrard, Klief.<\/p>\n [739] Lcke, p. 814.<\/p>\n [740] Cf. Ebrard himself vs<\/em> . Hengstenb.<\/p>\n 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it<\/em> unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. Send it to the seven<\/strong> ] As all Holy Scripture, so this piece especially, may well be called, The Epistle of Almighty God to his creature. (Greg. Mag.) It is directed to these seven Churches, because then the most famous and flourishing. There also this evangelist had long time taught; and, as some say, was president over them.<\/p>\n<\/p>\n Which are in Asia<\/strong> ] sc.<\/em> in Asia the Less, which therefore haply bears the name of the whole, because it was the Asia of Asia, like as Athena was called the Greece of Greece. <\/p>\n Rev 1:11<\/span> , ( cf.<\/em> Herm. Vis.<\/em> II. iv. 3); this emphasis put upon the commission to compose and circulate what he sees in the vision, is due to the author’s claim of canonical authority and reflects a time when a literary work of this nature still required some guarantee, although at an earlier date smaller oracles had been written and accepted ( e.g.<\/em> , that which determined the flight of the early Christians to Pella, Eus. H. E.<\/em> , iii. 5, 3). John’s role, however, is passive in two senses of the term. He seldom acts or journeys in his vision, whereas Jewish apocalypses are full of the movements of their seers; nor does his vision lead to any practical course of action, for unlike most of the O.T. prophet he is not conscious of any commission to preach or to reform the world. The prophet is an author. His experience is to be no luxury but a diffused benefit; and as in Tob 12:20 (“and now write in a book all that has taken place”) and 4 Esd. 12:37 (“therefore write in a book all thou hast seen, and thou shalt teach,” etc.), the prophet is careful to explain that composition is no mere literary enterprise but due to a divine behest. The cities are enumerated from Ephesus northwards to Smyrna (forty miles) and Pergamos (fifty miles north of Smyrna), then across for forty miles S.E. to Thyatira, down to Sardis, Philadelphia (thirty miles S.E. of Sardis), and Laodicea (forty miles S.E. of Philadelphia). Cf.<\/em> on Rev 1:4<\/span> and Introd. 2. Except Pergamos and Laodicea, the churches lay within Lydia (though the writer employs the imperial term for the larger province) which was at that period a by-word for voluptuous civilisation.<\/p>\n I am . . . last: and. The texts omit. <\/p>\n seest. App-133. <\/p>\n in. Greek. eis. <\/p>\n book = roll, or scroll, as Rev 6:14. <\/p>\n send. App-174. <\/p>\n which . . . Asia. The texts omit. <\/p>\n unto. Greek. eis, as above. <\/p>\n Rev 1:11. ) John often, according to the Hebrew custom, construes words with others that are nearer, though they cohere in sense with those that are more distant. He would have said, instead of which he says, .- ) Some[18] prefix , , . See Appar. Crit. on this passage, Ed. ii. It often occurs, that not until after the beginning of a vision, He who appears, declares who He is: Exo 3:6. But in the present instance that impressive summary, , that which thou seest, and moreover the vision of John itself, was of itself equivalent to all titles; while in Rev 1:17, presently after, the express title followed. And from this very fountain are drawn the repeated titles which occur in ch. 2 and 3. Upon the whole, on a review of the verses 8, 17, these words appear to have been introduced [by transcribers] into Rev 1:11, rather than deemed superfluous [and so omitted by them]. Learned men in general, at the present day, do not readily deem anything superfluous, and many copyists of old were of the same opinion. Such passages are more safely decided by the copies, than by arguments: and under this head the Latin translator has special weight, wherever competent Greek witnesses, however few, prove that he is not affected with his own peculiar blemishes. Would that all would keep this closely in mind; it would be a very great advantage for the removal of many doubts. On the antiquity of the Latin translator we have spoken in the Apparatus, pp. 391, 419, etc. [i.e. P. I. xxxii., Obs. vi. xx., Cons, viii., etc.] And this is confirmed by the remarkable agreement of the Latin Fathers with the text of the translator. That age was without numerous additions, which subsequent times have gradually introduced here, as in other places.- , in a book) To this book, which has such an origin, and moreover to the other books of which the body of Holy Scripture is composed, who is there that gives as much weight as the subject itself requires, preferring them to the multitude of other books? Ecc 12:12.<\/p>\n [18] So Rec. Text. But ABC Vulg. omit the words.-E.<\/p>\n I am: Rev 1:8, Rev 1:17 <\/p>\n What: Rev 1:19, Rev 2:1, Rev 10:4, Rev 14:13, Rev 19:9, Rev 21:5, Deu 31:19, Isa 30:8, Jer 30:2, Hab 2:2 <\/p>\n seven: Rev 1:4, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14 <\/p>\n Ephesus: Act 18:19-21, Act 18:24, Act 19:1-41, Act 20:17, 1Co 15:32, 1Co 16:8, Eph 1:1, 1Ti 1:3 <\/p>\n Laodicea: Col 4:15, Col 4:16 <\/p>\n Reciprocal: Deu 32:39 – even I Psa 93:2 – thou Isa 41:4 – I the Lord Isa 43:11 – General Isa 44:6 – I am the first Isa 48:12 – I am he Jer 51:60 – General Eze 9:1 – cried Mic 5:2 – whose Hab 1:12 – thou not Zec 13:7 – the man Mat 18:20 – there Joh 1:1 – the beginning Joh 1:15 – he was Joh 8:58 – Before Joh 14:28 – Father Act 2:9 – Asia Act 16:6 – Asia Act 16:14 – Thyatira Act 19:10 – Asia 1Co 16:19 – churches 2Co 1:19 – was not Col 1:17 – he Col 2:1 – at Col 4:13 – Laodicea Heb 1:11 – thou Heb 12:2 – the author Heb 13:8 – General 1Pe 1:1 – Asia 1Jo 1:1 – That which Rev 21:6 – I am Rev 22:13 – General<\/p>\n Rev 1:11. Before turning round the voice delivered the names of the churches to which he said in verse 4 he was writing. The remarks were repeated that are at the beginning of verse 8. What thou seest, write. This did not mean only what his eyes would behold, but also what he would hear, for later he is told what to put in the letters to the seven churches.<\/p>\n Comments by Foy E. Wallace<\/p>\n Verse 11 <\/p>\n 2. “What thou seest, write in a book”–Rev 1:11.<\/p>\n The voice appointed John to be only the amanuensis of Jesus Christ–only the scribe of documents that were not his own; the mere chronicler of events of a supernatural apocalypse.<\/p>\n 3. “And send it unto the seven churches which are in Asia”– Rev 1:11 .<\/p>\n This oracular command of the Addresser in this scene specified the seven churches as the addressees, and named them. Again, here is the indication of the period and date of the visions. If the seven churches were figurative, as some authors claim, why this factual designation of the actual names and locations of figurative churches. The argument for the early date of Revelation, as previously shown, is in the historical fact that there were only the seven churches in these western Asian provinces before the destruction of Jerusalem, but after that event the churches became numerous by the diffusion of Christianity over the empire, the opportunity for which was greatly enhanced by the removal of Judaism, its greatest foe, from the path of the church. It has been more than once mentioned that such eminent scholars as Schaff, Terry and MacDonald (and others) verify the historical fact that after the Great Earthquake (before the destruction of Jerusalem) the churches at Colosse and Hierapolis did not again maintain a separate existence, but consolidated with the nearby Laodicean church. Concluding his remarks on this point in The Life And Writings Of John, page 154, MacDonald says:<\/p>\n “There appear to have been but seven churches in Asia . . . when the book was written. It is dedicated to these seven alone by the careful mention of them one by one by name, as if there were no others. . . . The expression ???the seven churches’ seems to imply that this constituted the whole number, and hence affords one of the most striking incidental proofs in favor of an early date. . . . Those who contend for the later date, when there must have been a greater number of churches than seven in the region designated by the apostle fail to give any sufficient reason for his mentioning no more. That they mystically or symbolically represented others is surely not such a reason.”<\/p>\n Again, Doctor Tilloch, in his work entitled Dissertations, says “There were but seven churches in Asia when the Revelation was written.”<\/p>\n The historical evidences from these, and many others, cannot be spurned or waived aside with a theoretical assertion. It is weighty evidence that the visions of Revelation were composed before the destruction of Jerusalem. The history of these cities and churches supports John’s specific statement. It is a vital point in the divergence of view on the chronology of Revelation. It involves the claim that the church at Colossae is an example of another Asian church than the seven mentioned, but as previously proven by historical data, Colossae was destroyed by the earthquake in the reign of Nero, and was not thereafter identified by that name, but merged with the Laodiceans, as was true of other cities and churches in the region. In his own one volume work titled A Dictionary Of The Bible, Philip Schaff, commenting on Laodicea, makes the following statement: <\/p>\n “When, in the middle of the first century of our era, an earthquake destroyed Colossae, Hierapolis and Laodicea, the latter was rebuilt by its own inhabitants without any aid from the Roman senate.” <\/p>\n The casual reader cannot fail to observe the significance of the statement that “the latter (Laodicea) was rebuilt,” which, mentioned in direct connection with Colossae and Hierapolis, can only mean that these two were not rebuilt. Laodicea was rebuilt, but Colosse and Hierapolis were not. This accounts for the disbanding of the two churches as separate congregations, and refutes the claim that there were more than the seven churches in the period when the Apocalypse was composed. If the facts of history mean anything at all, there is firm proof here for the pre-Destruction of Jerusalem date for John’s Patmos apocalypse.<\/p>\n Rev 1:11. The first clauses of the verse in the Authorised Version must be removed, and the words of the voice begin with what thou seest write in a roll. Under the seeing is included all that is to be written in the roll, not merely chaps, 2 and 3; and the command to write is so given in the original as to show that it is urgent and that it must be obeyed at once (chaps. Rev 1:19, Rev 2:1; Rev 2:8; Rev 2:12; Rev 2:18, Rev 3:1; Rev 3:7; Rev 3:14, Rev 14:13, Rev 19:9, Rev 21:5).<\/p>\n When the roll is written it is to be sent unto the seven churches which are named. These are the seven churches already spoken of in Rev 1:4, and no reasonable doubt can be entertained that they represent the universal Church in all countries and ages; for (1) The Apocalypse is designed for all Christians (chap. Rev 1:3); (2) There were other churches in Asia at the time, at all events those of Magnesia and Tralles, probably those also of Colossae and Hierapolis. These two latter cities had indeed suffered from an earthquake before the Apocalypse was penned, but there is no reason to think that their churches had been wholly destroyed, or that, if destroyed for a time, they might not have been restored. Although, however, there were thus more than seven churches in Asia, this book, it will be observed, is addressed not to seven, but to the seven (Rev 1:4). (3) We must bear in mind the importance of the number seven, which often occurs in the Apocalypse, and apparently nowhere in its merely literal sense. Here as elsewhere, therefore, it is to be typically understood, as an emblem of the unity, amidst manifoldness, of that Church with which God makes His covenant (4) The character in which the Redeemer is presented to these seven churches consists of a summary of particulars which are afterwards applied separately to the seven churches in chaps. 2 and 3. But the summary represents Jesus as a whole; and the natural inference is, that the seven churches constitute a whole also. (5) The symbolism of the whole book is thus preserved. On any other supposition than that we have here a representation of the whole Church of Christ, chaps. 2 and 3 must be regarded as simply historical, and the harmony of the Apocalypse is destroyed.<\/p>\n The One Who Told John to Write<\/p>\n <\/strong> The one who is the beginning and end of all things, our Lord, told John to write what he saw in a book and send it to the seven churches. We will say more about each of these in the next two chapters. John turned to see the source of the powerful voice and saw seven golden lampstands. Gold was the metal used to plate many of the vessels in the tabernacle and in vessels of diving service. The tabernacle was lighted by a single lampstand with seven lamps on it.<\/p>\n Now, each church is a lampstand with a lamp shining for the Savior. In the middle of the stands is Jesus robed in the flowing robes of one in high office. The one like the Son of man is a familiar figure from the Old Testament prophecy of Daniel (7:13-14). There, He came to the Ancient of Days, whose hair was as wool, to receive a kingdom and dominion. Here He is ruling in the midst of His churches. Notice, each church is an independent lampstand and Christ is right there with them ( Rev 1:11-13 ).<\/p>\n White snow is so pure it reflects light and is nearly blinding. Jesus is pictured in the same manner as Daniel pictured the Father, thus He is God. His eyes are able to penetrate and discover the thoughts and intents of the heart. His feet flow as metal still in the crucible. Such would be hot and burn all they touch. Hailey says this reminds us of the promise God made to His people in Mal 4:3 . His voice is powerful like great waves crashing against a rocky shore ( Rev 1:14-15 ; Eze 43:2 ).<\/p>\n The right hand is the hand of power ( Psa 110:1 ; Heb 1:3-4 ). The stars the hand holds will be talked about more in verse 20. Here, it should be observed that they are under His control and protection. The sharp two-edged sword proceeding out of His mouth must represent judgement ( Rev 1:16 ; Rev 2:12-16 ; Rev 19:15 ; Rev 19:21 ). Man cannot look on His face because it shines like the sun.<\/p>\n This is the first of twelve times that John wrote that he received instruction to write what he saw (cf. Rev 1:19; Rev 2:1; Rev 2:8; Rev 2:12; Rev 2:18; Rev 3:1; Rev 3:7; Rev 3:14; Rev 14:13; Rev 19:9; Rev 21:5). The "book" in view was a roll of papyrus made from a plant that grew in Egypt. Normally papyrus scrolls were about 15 feet long. [Note: Frederic G. Kenyon, Handbook to Textual Criticism of the New Testament, p. 30.] <\/span><\/p>\n The cities where these churches met formed a wedge on the map pointing northwest. A messenger carrying John’s revelation would have traveled north from Ephesus to Smyrna and on to Pergamum. He would then have turned southeast to reach Thyatira, Sardis, Philadelphia, and Laodicea. The whole Book of Revelation was to go to these churches, not just the special letter to each one contained in chapters 2 and 3.<\/p>\n Why did God select these churches in these particular towns? Obviously He did not do so because of their superior spirituality. Their popularity was not the criterion either since we read about only Ephesus and Laodicea elsewhere in Scripture. John knew of conditions in each of these churches, and God led him to communicate individual messages to them. Probably they were representative congregations from which this book could circulate easily. [Note: Thomas, Revelation 1-7, pp. 93-94.] <\/span><\/p>\n saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 11. I am the last: … Continue reading “Exegetical and Hermeneutical Commentary of Revelation 1:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30619","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30619","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30619"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30619\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30619"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30619"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30619"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"