Revelation 1:1 - Collection of Commentaries by wanderean

Revelation 1:1
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Revelation 1:1
The Revelation of Jesus Christ, which God gave unto him, to
shew unto his servants things which must shortly come to pass;
and he sent and signified it by his angel unto his servant John:
The Revelation of Jesus Christ
The Greek word "apokalupsis" is literally the unveiling. So in the
very first phrase you have what the book is all about. It is the
unveiling of Jesus Christ, the lifting of the wraps.
When I was a child, I lived in Ventura and went to Elementary
School in Ventura. I played in the school orchestra. And in front
of the city hall they had a sculptor make a sculpture of Father
Juan Opero Sierra, who had established the mission there in
Ventura. So the day came for the unveiling of the statue, and
among other things for entertainment they had our school
orchestra there playing. So I was sitting there in the violin
section. And the mayor made his speech and the county
supervisors made their speeches, and all, and the Catholic priest
made his speech.
Then finally the crane that was there, they had a ring in the top
of the canvas that was covering this large statue. So they began
to crank up the canvas and finally we could see what was under
the canvas, the statue of Father Juan Opero Sierra. It was the
unveiling. It was the apokalupsis. The unveiling of this statue
and we could finally see what was behind the wraps.
Now, there is a common misconception concerning the book of
Revelation, and a lot of people will say, "Well, I never deal with
the book of Revelation. That is a sealed book." Exactly the
opposite, rather than a sealed book, it is an unveiling. It is
taking the wraps off. It is taking the seals off. It is allowing you
to see what the future holds, as far as Jesus Christ is concerned.
So it is the revelation, or the unveiling, of Jesus Christ as far as
the future.
which God gave to him, to shew to his servants the things which

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must shortly come to pass; and he sent and signified it by his
angel unto his servant John.
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The Revelation (α οκ λυψις)
The Greek word is transcribed in Apocalypse. The word occurs
only once in the Gospels, Luk 2:32, where to lighten should be
rendered for revelation. It is used there of our Lord, as a light to
dispel the darkness under which the heathen were veiled. It
occurs thirteen times in Paul's writings, and three times in first
Peter. It is used in the following senses:
(a.) The unveiling of something hidden, which gives light and
knowledge to those who behold it. See Luk 2:32 (above).
Christianity itself is the revelation of a mystery (Rom 16:25).
The participation of the Gentiles in the privileges of the new
covenant was made known by revelation (Eph 3:3). Paul
received the Gospel which he preached by revelation (Gal 1:12),
and went up to Jerusalem by revelation (Gal 2:2).
(b.) Christian insight into spiritual truth. Paul asks for Christians
the spirit of revelation (Eph 1:17). Peculiar manifestations of the
general gift of revelation are given in Christian assemblies (1Co
14:6, 1Co 14:26). Special revelations are granted to Paul (2Co
12:1, 2Co 12:7).
(c.) The second coming of the Lord (1Pe 1:7, 1Pe 1:13; 2Th
1:7; 1Co 1:7) in which His glory shall be revealed (1Pe 4:13),
His righteous judgment made known (Rom 2:5), and His
children revealed in full majesty (Rom 8:19).
The kindred verb α οκαλ τυ is used in similar connections.
Following the categories given above,
(a.) Gal 1:16; Gal 3:23; Eph 3:5; 1Pe 1:12.
(b.) Mat 11:25, Mat 11:27; Mat 16:17; Luk 10:21, Luk 10:22;
1Co 2:10; 1Co 14:30; Php 3:15.

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(c.) Mat 10:26; Luk 2:35; Luk 12:2; Luk 17:30; Rom 1:17, Rom
1:18; Rom 8:18; 1Co 3:13; 2Th 2:3, 2Th 2:6, 2Th 2:8; 1Pe
1:5; 1Pe 5:1.
The word is compounded with α from, and καλ τυ to cover.
Hence, to remove the cover from anything; to unveil. So of
Balaam, the Lord opened or unveiled his eyes (α κ λςτ ν τοςρ
ουθαλμοςρ: Num 22:31, Sept.). So Boaz to Naomi's kinsman: ―I
thought to advertise thee:‖ Rev., ―disclose it unto thee‖
(α οκαλ τυ το οςρ σος: Rth 4:4, Sept.). Lit., I will uncover
thine ear.
The noun α οκ λςτιρ revelation, occurs only once in the
Septuagint (1Sa 20:30), in the physical sense of uncovering.
The verb is found in the Septuagint in Dan 2:19, Dan 2:22, Dan
2:28.
In classical Greek, the verb is used by Herodotus (i., 119) of
uncovering the head; and by Plato: thus, ―reveal (α οκαλ ταρ)
to me the power of Rhetoric‖ (―Gorgias,‖ 460): ―Uncover your
chest and back‖ (―Protagoras,‖ 352). Both the verb and the
noun occur in Plutarch; the latter of uncovering the body, of
waters, and of an error. The religious sense, however, is
unknown to heathenism.
The following words should be compared with this: Ο τασ α a
vision (Luk 1:22; Act 26:19; 2Co 12:1). Οπαμα a vision (Mat
17:9; Act 9:10; Act 16:9). Οπασιρ a vision (Act 2:17; Rev 9:17.
Of visible form, Rev 4:3). These three cannot be accurately
distinguished. They all denote the thing seen or shown, without
anything to show whether it is understood or not.
As distinguished from these, α οκ λςτιρ includes, along with
the thing shown or seen, its interpretation or unveiling.
Ε ιυ ν ια appearing (hence our epiphany), is used in profane
Greek of the appearance of a higher power in order to aid men.

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In the New Testament by Paul only, and always of the second
appearing of Christ in glory, except in 2Ti 1:10, where it
signifies His first appearing in the flesh. See 2Th 2:8; 1Ti 6:14;
Tit 2:13. As distinguished from this, α ολ λςτιρ is the more
comprehensive word. An apocalypse may include several
ιυ ν ιαι appearings. The appearings are the media of the
revealings.
αν πυσιρ manifestation; only twice in the New Testament; 1Co
12:7; 2Co 4:2. The kindred verb υαν π υ to make manifest, is
of frequent occurrence. See on Joh 21:1. It is not easy, if
possible, to show that this word has a less dignified sense than
α οκ λςτιρ. The verb υαν π υ is used of both the first and the
second appearing of our Lord (1Ti 3:16; 1Jn 1:2; 1Pe 1:20; Col
3:4; 1Pe 5:4). See also Joh 2:11; Joh 21:1.
Some distinguish between υαν πυσιρ as an external
manifestation, to the senses, but single and isolated; while
α οκ λςτιρ is an inward and abiding disclosure. According to
these, the Apocalypse or unveiling, precedes and produces the
υαν πυσιρ or manifestation. The Apocalypse contemplates the
thing revealed; the manifestation, the persons to whom it is
revealed.
The Revelation here is the unveiling of the divine mysteries.
Of Jesus Christ
Not the manifestation or disclosure of Jesus Christ, but the
revelation given by Him.
To shew (δειξαι)
Frequent in Revelation (Rev 4:1; Rev 17:1; Rev 21:9; Rev
22:1). Construe with δυκ ν gave: gave him to shew. Compare
―I will give him to sit‖ (Rev 3:21): ―It was given to hurt‖ (Rev
7:2): ―It was given him to do;‖ (A.V. ―had power to do;‖ Rev
13:14).
Servants (δο λοις)

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Properly, bond-servants. See on Mat 20:26; see on Mar 9:35.
Must (δει)
As the decree of the absolute and infallible God.
Shortly come to pass ( εν ζθαι εν η χει)
For the phrase ν τ σ ι shortly, see Luk 18:8, where yet long
delay is implied. Expressions like this must be understood, not
according to human measurement of time, but rather as in 2Pe
3:8. The idea is, before long, as time is computed by God. The
aorist infinitive ν σθαι is not begin to come to pass, but
denotes a complete fulfilment: must shortly come to pass in
their entirety.
He sent (α οζηε λας)
See on Mat 10:2, Mat 10:16.
Signified (εζ μανεν)
From σημα a sign. Hence, literally, give a sign or token. The
verb occurs outside of John's writings only in Act 11:28; Act
25:27. See Joh 12:33; Joh 18:32; Joh 21:19. This is its only
occurrence in Revelation. The word is appropriate to the
symbolic character of the revelation, and so in Joh 12:33, where
Christ predicts the mode of His death in a figure. Compare sign,
Rev 12:1.
Angel (α λου)
Strictly, a messenger. See Mat 11:10; Luk 8:24; Luk 9:52.
Compare the mediating angel in the visions of Daniel and
Zechariah (Dan 8:15, Dan 8:16; Dan 9:21; Dan 10:10; Zec
1:19). See on Joh 1:51.
Servant
Designating the prophetic office. See Isa 59:5; Amo 3:7;
compare Rev 19:10; Rev 22:9.
John
John does not name himself in the Gospel or in the Epistles.

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Here ―we are dealing with prophecy, and prophecy requires the
guarantee of the individual who is inspired to utter it‖ (Milligan).
Compare Dan 8:1; Dan 9:2.
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The Revelation - Properly so called; for things covered before
are here revealed, or unveiled. No prophecy in the Old
Testament has this title; it was reserved for this alone in the
New. It is, as it were, a manifesto, wherein the Heir of all things
declares that all power is given him in heaven and earth, and
that he will in the end gloriously exercise that power, maugre all
the opposition of all his enemies. Of Jesus Christ - Not of "John
the Divine," a title added in latter ages. Certain it is, that
appellation, the Divine, was not brought into the church, much
less was it affixed to John the apostle, till long after the
apostolic age. It was St. John, indeed, who wrote this book, but
the author of it is Jesus Christ. Which God gave unto him -
According to his holy, glorified humanity, as the great Prophet of
the church. God gave the Revelation to Jesus Christ; Jesus
Christ made it known to his servants. To show - This word
recurs, Rev 22:6; and in many places the parts of this book
refer to each other. Indeed the whole structure of it breathes
the art of God, comprising, in the most finished compendium,
things to come, many, various; near, intermediate, remote; the
greatest, the least; terrible, comfortable; old, new; long, short;
and these interwoven together, opposite, composite; relative to
each other at a small, at a great, distance; and therefore
sometimes, as it were, disappearing, broken off, suspended,
and afterwards unexpectedly and most seasonably appearing
again. In all its parts it has an admirable variety, with the most
exact harmony, beautifully illustrated by those very digressions
which seem to interrupt it. In this manner does it display the
manifold wisdom of God shining in the economy of the church
through so many ages. His servants - Much is comprehended in
this appellation. It is a great thing to be a servant of Jesus
Christ. This book is dedicated particularly to the servants of
Christ in the seven churches in Asia; but not exclusive of all his
other servants, in all nations and ages. It is one single

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revelation, and yet sufficient for them all, from the time it was
written to the end of the world. Serve thou the Lord Jesus Christ
in truth: so shalt thou learn his secret in this book; yea, and
thou shalt feel in thy heart whether this book be divine, or not.
The things which must shortly come to pass - The things
contained in this prophecy did begin to be accomplished shortly
after it was given; and the whole might be said to come to pass
shortly, in the same sense as St. Peter says, "The end of all
things is at hand;" and our Lord himself, "Behold, I come
quickly." There is in this book a rich treasure of all the doctrines
pertaining to faith and holiness. But these are also delivered in
other parts of holy writ; so that the Revelation need not to have
been given for the sake of these. The peculiar design of this is,
to show the things which must come to pass. And this we are
especially to have before our eyes whenever we read or hear it.
It is said afterward, "Write what thou seest;" and again, "Write
what thou hast seen, and what is, and what shall be hereafter;"
but here, where the scope of the hook is shown, it is only said,
the things which must come to pass. Accordingly, the showing
things to come, is the great point in view throughout the whole.
And St. John writes what he has seen, and what is, only as it
has an influence on, or gives light to, what shall be. And he -
Jesus Christ. Sent and signified them - Showed them by signs or
emblems; so the Greek word properly means. By his angel -
Peculiarly called, in the sequel, "the angel of God," and
particularly mentioned, Rev 17:1; Rev 21:9; Rev 22:6, Rev
22:16. To his servant John - A title given to no other single
person throughout the book.
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The Revelation (apokalupsis). Late and rare word outside of
N.T. (once in Plutarch and so in the vernacular Koiné), only once
in the Gospels (Luk 2:32), but in lxx and common in the Epistles
(2Th 1:7), though only here in this book besides the title, from
apokalupto, old verb, to uncover, to unveil. In the Epistles
apokalupsis is used for insight into truth (Eph 1:17) or for the
revelation of God or Christ at the second coming of Christ (2Th

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1:7; 1Pe 1:7). It is interesting to compare apokalupsis with
epiphaneia (2Th 2:8) and phanerosis (1Co 12:7). The precise
meaning here turns on the genitive following.
Of Jesus Christ (Iesou Christou). Hort takes it as objective
genitive (revelation about Jesus Christ), but Swete rightly
argues for the subjective genitive because of the next clause.
Gave him (edoken autoi). It is the Son who received the
revelation from the Father, as is usual (Joh 5:20-23f., Joh 5:26,
etc.).
To shew (deixai). First aorist active infinitive of deiknumi,
purpose of God in giving the revelation to Christ.
Unto his servants (tois doulois autou). Believers in general
and not just to officials. Dative case. God‘s servants (or
Christ‘s).
Must shortly come to pass (dei genesthai en tachei). Second
aorist middle infinitive of ginomai with dei. See this same
adjunct (en tachei) in Luk 18:8; Rom 16:20; Rev 22:6. It is a
relative term to be judged in the light of 2Pe 3:8 according to
God‘s clock, not ours. And yet undoubtedly the hopes of the
early Christians looked for a speedy return of the Lord Jesus.
This vivid panorama must be read in the light of that glorious
hope and of the blazing fires of persecution from Rome.
Sent and signified (esemanen aposteilas). ―Having sent‖ (first
aorist active participle of apostello, Mat 10:16 and again in Rev
22:6 of God sending his angel) ―signified‖ (first aorist active
indicative of semaino, from sema, sign or token, for which see
Joh 12:33; Act 11:28). See Rev 12:1 for semeion, though
semaino (only here in the Apocalypse) suits admirably the
symbolic character of the book.
By his angel (dia tou aggelou autou). Christ‘s angel as Christ is
the subject of the verb esemanen, as in Rev 22:16 Christ sends

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his angel, though in Rev 22:6 God sends.
Unto his servant John (toi douloi autou Ioanei). Dative case.
John gives his name here, though not in Gospel or Epistles,
because ―prophecy requires the guarantee of the individual who
is inspired to utter it‖ (Milligan). ―The genesis of the Apocalypse
has now been traced from its origin in the Mind of God to the
moment when it reached its human interpreter‖ (Swete). ―Jesus
is the medium of all revelation‖ (Moffatt).
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angel (See Scofield on Heb 1:4).
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The book is a revelation, a drawing back of the veil which, to
the merely human eye, hangs over the purposes of God; and it
is a revelation of Jesus Christ, that is, not a revelation of what
Jesus Christ is, but a revelation which Jesus Christ gives to His
Church, even as the Father had given it to Him. As in the Gospel
of St. John, God the Father is here the fountain of all blessing;
but whatever He has He gives to the Son (Joh 7:16; Joh 12:49;
Joh 14:10; Joh 17:7-8); and whatever the Son has He in His
turn makes His people share,—‗Even as Thou, Father, art in Me,
and I in Thee, that they also may be in Us‘ (Joh 17:21). We
have thus Jesus introduced to us, not simply as He was on
earth, but as He has passed through the sufferings of earth to
the glory of heaven. He has been dead, but He is now the First-
born of the dead; and as such He sends and signifies the
revelation unto His servant John.
The object of the revelation on the part of Jesus Christ [for it is
to Him that the pioneers ‗him,‘ ‗his,‘ and ‗he‘ in this verse must
in each instance be referred] is to show certain things unto his
servants. These are the members of the Christian Church, of
the one Body of Christ, without distinction of standing or of
office. St. John is a ‗servant‘ (chap. Rev 1:1); the prophets are
‗servants‘ (chap. Rev 10:7, Rev 11:18); and all members of the

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Church are designated in the same way (chaps. Rev 2:20, Rev
7:3, Rev 19:2; Rev 19:5, Rev 22:3; Rev 22:6; Rev 22:9).—The
things to be shown are things which most quickly come to
pass. And the word of the original, which can only be rendered
in English by ‗come to pass,‘ shows that it is not a beginning
that is thought of but a full accomplishment. Nor can we fail to
notice that they ‗must‘ come to pass. They are the purposes of
no fallible or mortal creature, but of the infallible and eternal
God.—The words through his angel are to be connected with
sent (comp. chap. Rev 22:6); and the word signified must be
allowed to stand in all its own absolute solemnity and force. It is
by no means improbable that in this latter word there is special
reference to ‗signs,‘ to the figures which are to be used in the
book, and which need to be interpreted. The word may indicate
not only prophetic intimation (Joh 12:33; Joh 18:32; Joh 21:19;
Act 11:28), but the manner in which such intimation was usual
among the prophets (see especially Ezekiel and Zechariah), that
is, by ‗signs,‘ significant acts, and parabolic words. Thus our
Lord, by speaking of ‗being lifted on high‘ as the brazen serpent
was lifted on high, ‗signified‘ by what manner of death He
should die (Joh 12:33). On the only occasion in which the word
is found in the N. T. in a more ordinary sense, it is employed by
a heathen (Act 25:27).
That St. John names himself here, while in his Gospel he only
discovers himself to those who can read his name through the
symbols in which he speaks, is easily explained. We are dealing
with prophecy, and prophecy requires the guarantee of the
individual who is inspired to utter it.
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In the first paragraph of the chapter we have the Preface and
the Salutation of the book, the one extending from Rev 1:1 to
Rev 1:3, the other from Rev 1:4 to Rev 1:8. The Preface
consists of three parts,—the person from whom the revelation
came; the fidelity with which it was received and uttered by him
to whom it was primarily given; and the blessedness of those
who receive and keep it. The Salutation consists also of three

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parts,—a benediction from the Triune God, from whom grace
and peace descend to the Church; a doxology to that glorified
Redeemer in whom His people are delivered from sin and in
their turn prepared for glory; and a brief intimation of the bright
prospect, to be further unfolded in the book, of a time when the
Lord Jesus Christ, now hidden from the view, shall Himself
return to perfect the happiness of His redeemed, and to take
vengeance upon all who in this world have persecuted and
crucified them, as they once persecuted and crucified Him.
Both Preface and Salutation thus prepare us for what is to
come, by impressing upon us the supreme importance of the
revelation about to be made, and by conveying to the Church,
even at the very outset, the joyful assurance of her ultimate and
eternal triumph. Finally, both are followed by an utterance of
our Lord Himself, interrupting the Seer (as God interrupted the
Psalmist in Psa 2:6), and commanding our attention by
reminding us that He who sends the revelation is very and
eternal God.
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Revelation — an apocalypse or unveiling of those things which
had been veiled. A manifesto of the kingdom of Christ. The
travelling manual of the Church for the Gentile Christian times.
Not a detailed history of the future, but a representation of the
great epochs and chief powers in developing the kingdom of
God in relation to the world. The ―Church-historical‖ view goes
counter to the great principle that Scripture interprets itself.
Revelation is to teach us to understand the times, not the times
to interpret to us the Apocalypse, although it is in the nature of
the case that a reflex influence is exerted here and is
understood by the prudent [Auberlen]. The book is in a series of
parallel groups, not in chronological succession. Still there is an
organic historical development of the kingdom of God. In this
book all the other books of the Bible end and meet: in it is the
consummation of all previous prophecy. Daniel foretells as to
Christ and the Roman destruction of Jerusalem, and the last
Antichrist. But John‘s Revelation fills up the intermediate period,

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and describes the millennium and final state beyond Antichrist.
Daniel, as a godly statesman, views the history of God‘s people
in relation to the four world kingdoms. John, as an apostle,
views history from the Christian Church aspect. The term
Apocalypse is applied to no Old Testament book. Daniel is the
nearest approach to it; but what Daniel was told to seal and
shut up till the time of the end, John, now that the time is at
hand (Rev 1:3), is directed to reveal.
of Jesus Christ — coming from Him. Jesus Christ, not John the
writer, is the Author of the Apocalypse. Christ taught many
things before His departure; but those which were unsuitable for
announcement at that time He brought together into the
Apocalypse [Bengel]. Compare His promise, Joh 15:15, ―All
things that I have heard of My Father, I have made known unto
you‖; also, Joh 16:13, ―The Spirit of truth will show you things
to come.‖ The Gospels and Acts are the books, respectively, of
His first advent, in the flesh, and in the Spirit; the Epistles are
the inspired comment on them. The Apocalypse is the book of
His second advent and the events preliminary to it.
which God gave unto him — The Father reveals Himself and
His will in, and by, His Son.
to show — The word recurs in Rev 22:6 : so entirely have the
parts of Revelation reference to one another. It is its peculiar
excellence that it comprises in a perfect compendium future
things, and these widely differing: things close at hand, far off,
and between the two; great and little; destroying and saving;
repeated from old prophecies and new; long and short, and
these interwoven with one another, opposed and mutually
agreeing; mutually involving and evolving one another; so that
in no book more than in this would the addition, or taking away,
of a single word or clause (Rev 22:18, Rev 22:19), have the
effect of marring the sense of the context and the comparison of
passages together [Bengel].
his servants — not merely to ―His servant John,‖ but to all His

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servants (compare Rev 22:3).
shortly — Greek, ―speedily‖; literally, ―in,‖ or ―with speed.‖
Compare ―the time is at hand,‖ Rev 1:3; Rev 22:6, ―shortly‖;
Rev 22:7, ―Behold, I come quickly.‖ Not that the things
prophesied were according to man‘s computation near; but this
word ―shortly‖ implies a corrective of our estimate of worldly
events and periods. Though a ―thousand years‖ (Rev 20:1-15)
at least are included, the time is declared to be at hand. Luk
18:8, ―speedily.‖ The Israelite Church hastened eagerly to the
predicted end, which premature eagerness prophecy restrains
(compare Dan 9:1-27). The Gentile Church needs to be
reminded of the transitoriness of the world (which it is apt to
make its home) and the nearness of Christ‘s advent. On the one
hand Revelation says, ―the time is at hand‖; on the other, the
succession of seals, etc., show that many intermediate events
must first elapse.
he sent — Jesus Christ sent.
by his angel — joined with ―sent.‖ The angel does not come
forward to ―signify‖ things to John until Rev 17:1; Rev 19:9, Rev
19:10. Previous to that John receives information from others.
Jesus Christ opens the Revelation, Rev 1:10, Rev 1:11; Rev
4:1; in Rev 6:1 one of the four living creatures acts as his
informant; in Rev 7:13, one of the elders; in Rev 10:8, Rev
10:9, the Lord and His angel who stood on the sea and earth.
Only at the end (Rev 17:1) does the one angel stand by Him
(compare Dan 8:16; Dan 9:21; Zec 1:19).
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Introduction
The book of Revelation is probably written around the year 90
by the evangelist and apostle John. This book is addressed to
seven churches in Asia (Rev 1:11) in the first place, but is also
meant for the whole Christian church through the ages.
Revelation has its own, unique place among the twenty seven

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books and letters the New Testament contains. After the five
historical books and the twenty one letters in which also
prophetic portions appear, the book of Revelation is in its whole
a strictly prophetic book (Rev 1:3). This last book of the Bible
reveals our future and is in that way a nice counterpart of the
first book of the Bible that declares our origin.
In the book of Revelation it is about the future of the Lord
Jesus. And His future determines the future of the world, of
Israel, of the church and of the devil and his henchmen. In this
Bible book the Lord Jesus is in the center. It is about His Person,
about His redemption work, His resurrection, His glorification
and His return.
This book is the great terminus where all trains that have
started to run in the Old Testament, reach their final
destination. I haven‘t checked, but someone has found, in the
four hundred and four verses that make up this book, at least
two hundred and seventy-eight verses that you can somehow
connect to a verse or section in the Old Testament. That, of
course, is not strange if you consider that Christ is also the
subject of the prophecy of the Old Testament. In the Old
Testament we are pointed ahead to Him as the One Who is
coming. In the book of Revelation He has come and as the
revealed Christ He is the Center of all events.
It is the book of contrasts. You will discover how the spiritual
powers light and darkness and good and evil oppose each
another. In the same way God and Christ and satan are
opposites. Other opposites are people who are saved and people
who are not saved, and also holy and unholy angels. All these
persons are actors who are performing on the world stage. You
will see how the stage changes and transforms from time to
eternity and vice versa. The backdrop of the show is formed by
heaven and earth and the abyss and the lake of fire.
Everything is supported by music and songs and other
expressions of feelings. The song of the victory and the ‗woe‘

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cry of the defeated cause happiness and also sadness. But the
outcome is that God triumphs and that the glories of the Lord
Jesus in both the millennial kingdom of peace and in eternity
shine in undimmed and immortal beauty and splendor.
There are various possibilities to subdivide this book. The
simplest and clearest one is supplied in the book itself, in
Revelation 1 (Rev 1:19). It is a subdivision in three parts:
1. the things which you have seen (Revelation 1:1-20),
2. the things which are (Revelation 2:1-3:22) and
3. the things which will take place after these things (Revelation
4:1-22:21).
Purpose of the Book
Rev 1:1 . The first word of the book, ―revelation‖, indicates that
something is about to be unveiled. There is something to be
made known which formerly was hidden. It is therefore
remarkable that to many Christians this book is
incomprehensible and mysterious. I do not claim that everything
is easy to explain, but I do say that the events in this book are
not obscure, but are made clear. The veil over the future is
taken away.
You shall indeed have to make efforts to figure out in which way
the future is clarified here. Many symbols, for example, are
used. But your attempts to also understand this part of God‘s
Word will be doubly rewarded if you continually remind yourself
that God finds this the best way to communicate to you His
thoughts about the future.
If you only read this first verse carefully and allow that to sink
in, you will see that it is full of instructions for understanding the
contents of this book. It says that it is the revelation ―of Jesus
Christ‖. That means that Jesus Christ is the One, Who reveals or
makes known (cf. Gal 1:12). He acts. At the same time it is of
course also true that the revelation refers to Him, which means
that He is the One Who is revealed. He is both the Center and
the Executor of God‘s counsels.

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Then you read that ―God gave Him‖ that revelation. That means
that the Lord Jesus is seen here as Man, Who has taken a place
of dependence. He receives everything out of the hands of God.
He is so truly Man, that it is written of Him that He as Man does
not know when the fulfillments of the things will take place (Mar
13:32). Here you stand before the inconceivable mystery of God
and Man in one Person.
Then John writes about the purpose of the revelation and that is
―to show His bond-servants, the things which must soon take
place‖. The bond-servants here are in the first place the
prophets (Rev 10:7 Rev 11:18), but they also represent the
believers in a general sense (Rev 7:3 Rev 19:5 Rev 22:3 ; Rom
6:19-22). To be able to see the future things and to take them
in, you need the mind of a bond-servant. Conversely, knowing
the things to come will make you a better slave. You will be
serving with insight in accordance to the great plans of God,
with a view to the church, professing Christianity, Israel and the
world.
The word ―show‖ plays an important role in the book of
Revelation. God continually ‗shows‘ things to John, and John in
his turn passes on what has been ‗shown‘ to him. The aim of
this book is to show that the judgment is coming. It must
―soon‖ take place or ‗in a hurry‘, which is rapidly, quickly.
You may say that it is not that soon, for it is nearly two
thousand years ago that this has been written down and it still
has not happened. But don‘t be mistaken. This word remains in
force, for time doesn‘t count for God and for faith (Psa 90:4 ;
2Pe 3:8). And it ―must‖ happen. You may say that there is
mention here of a Divine must. God is not only the omniscient
God Who tells what is going to happen, He is also the
omnipotent God Who makes things happen the way He wants.
To make known His plans with the world and most of all to
reveal His Son, He has used angels. Angels have been used

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more often by God as mediators (Act 7:38 ; Gal 3:19). The fact
that God uses angels indicates that there is a distance between
Him and John to whom He gives His messages. This goes even
more for those to whom John in his turn has to pass on those
messages.
Formerly John received messages from the Lord while he was
reclining on His bosom (Joh 13:23-26). That indicates
confidentiality. However, John is not apostle here, but prophet.
Prophets speak to God‘s people when decay takes place. They
warn for of the judgment that is imminent. John is the last one
in the chain of five links through which the revelation of God
reaches His bond-servants:
1. the revelation is from God;
2. comes of Jesus Christ;
3. by His angel;
4. to John;
5. to His bond-servants.
The revelation was ―communicated‖ or ―signified‖ (NKJV) to
John. This expression ―signified‖ is typical for this book. It is
derived from the word ‗sign‘. John often receives the messages
on the things to come by the means of signs or symbols,
through which he gets to see what must take place. Something
like that we see in Matthew 13 where the Lord makes use of
parables. He uses them to teach. He tells His disciples why He
does that and says that through His explanation they will be
able to understand the deeper meaning of these parables, while
it will remain hidden for the mass of people (Mat 13:10-17 Mat
13:34-35).
In this book you will see that the symbols which are used
especially are borrowed from nature:
celestial bodies – the sun, the moon, the stars;
the natural phenomena, such as wind, lightning;
the world of plants, such as trees, grass;
the world of animals, such as lamb, the grasshopper;
the world of men, such as mother and child, harlot and bride;

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the world of culture, such as musical instruments;
agricultural tools.
Also the many numbers used in this book are often symbolic:
two, three, three and a half, four, five, six, seven, eight, ten,
twelve, twenty-four, forty-two, one hundred and forty four, six
hundred and sixty six, one thousand, twelve hundred and sixty,
sixteen hundred.
Its explanation is not left to your imagination. The symbols are
explained
1. by the book itself,
2. by the context of the book and
3. by the use of it in the Old Testament.
That does not mean that there is always one unambiguous
explanation for each symbol. It also happens that certain
matters or events are no symbols, but that they must be taken
literally.
All in all, by opening this book to read it we stand at the
beginning of an exciting discovery journey. Let us do that with
the humble mind of people who are aware that the omnipotent
God wants to share His plans with us. Let us at the same time
pray that what He reveals to us will have the effect that we put
our life at His disposal.
Now read Revelation 1:1 again.
Reflection: Thank the Lord that He wants to involve you in His
future plans and ask Him to help you to live in accordance with
them.
Revelation 1:1
CONTENTS
After a short Preface of what the Apostle is called to, in the
Ministry of this Book of Revelation, he addresseth the Seven
Churches of Asia, with the Salutation of Grace and Peace. He

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speaks most blessedly of the Person and Glory of Christ, in his
appearing to Him, and relates what passed at this Interview.
Revelation 1:1
This is most properly assigned to Jesus Christ, the revelation
herein given to John. For as none was found worthy to open the
book and to loose the seals, but Christ himself as Mediator, so
all revelation, primarily and effectually, must be in him and from
him. And I beg the Reader by the way, not to overlook in this
relation given of Christ, how very fully it proclaims, his eternal
power and Godhead, since none but one that hath
foreknowledge, could foretell future events. And although in this
place, Christ is here spoken of, as the Christ of God, the
Mediator, yet such powers demonstrate, what all the scriptures,
with one voice declare, that Christ is both God and Man, in this
most blessed character. No sooner was Christ set as Jehovah‘s
Ring in Zion, than he instantly acts in that high office, and saith,
I will declare the decree. Compare Rev 5:6 and Rev 5:8 with Psa
2:6-7.
By the phrase of things which must shortly come to pass, can
mean no more, than their beginning to be accomplished. For
very certain it is, that we are now arrived into the opening of
the nineteenth Century; and though much hath been fulfilled,
much remains yet to be accomplished. But the commencement
of the predictions and events then delivered to John, were
shortly to be accomplished in part, and thus go on from
generation to generation, until the whole were finished.
John was specially chosen, to have these sacred things brought
before him, and to deliver them to the Church, for he had
enjoyed a more than ordinary acquaintance with the Person of
his Lord, during his ministry upon earth. And under the Holy
Ghost, had borne a most decided testimony to the Lord Jesus
and his office - character, as the uncreated Word and the Christ
of God, Joh 1:14; 1Jn 1:1-3. Reader! do not overlook the
blessedness pronounced on reading, hearing, and keeping in
remembrance the glorious records, here given to the Person,

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and Ministry of the Lord Jesus Christ. It is a great
encouragement to be diligent in our attention, to this most
precious book of God. Oh! may the Holy Ghost open its blessed
contents to my view, and write them in my heart; that God in all
things may be glorified through Jesus Christ.
Revelation 1:1
The Revelation of Jesus Christ - The word Α οκαλςτιρ, from
which we have our word Apocalypse, signifies literally, a
revelation, or discovery of what was concealed or hidden. It is
here said that this revelation, or discovery of hidden things, was
given by God to Jesus Christ; that Christ gave it to his angel;
that this angel showed it to John; and that John sent it to the
Churches. Thus we find it came from God to Christ, from Christ
to the angel, from the angel to John, and from John to the
Church. It is properly, therefore, the Revelation of God, sent by
these various agents to his servants at large; and this is the
proper title of the book.
Things which must shortly come to pass - On the mode of
interpretation devised by Wetstein, this is plain; for if the book
were written before the destruction of Jerusalem, and the
prophecies in it relate to that destruction, and the civil wars
among the Romans, which lasted but three or four years, then it
might be said the Revelation is of things which must shortly
come to pass. But if we consider the book as referring to the
state of the Church in all ages, the words here, and those in Rev
1:3, must be understood of the commencement of the events
predicted; as if he had said: In a short time the train of these
visions will be put in motion: -
- et incipient magni procedere menses.
―And those times, pregnant with the most stupendous
events, will begin to roll on.‖
Revelation 1:1
The (1) (a) Revelation of (b) Jesus Christ, which God gave unto
him, to shew unto his servants things which must shortly come
to pass; and he sent and signified [it] by his angel unto his

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servant John:
1 AD The dragon watches the Church of the Jews, which was
ready to travail: She brings forth, flees and hides herself, while
Christ was yet on the earth.
34 AD The dragon persecutes Christ ascending to heaven, he
fights and is thrown down: and after persecutes the Church of
the Jews.
67 AD The Church of the Jews is received into the wilderness for
three years and a half.
70 AD When the Church of the Jews was overthrown, the
dragon invaded the catholic church: all this is in the twelfth
chapter. The dragon is bound for a thousand years in chapter
twenty. The dragon raises up the beast with seven heads, and
the beast with two heads, which make havock of the catholic
church and her prophets for 1260 years after the passion of
Christ in (Rev 13:11).
97 AD The seven churches are admonished of things present,
somewhat before the end of Domitian his reign, and are
forewarned of the persecution to come under Trajan for ten
years, chapter 2,3. God by word and signs provokes the world,
and seals the godly in chapter 6 and 7. He shows examples of
his wrath on all creatures, mankind excepted in chapter 8.
1073 AD The dragon is let loose after a thousand years, and
Gregory the seventh, being Pope, rages against Henry the third,
then Emperor in chapter 20.
1217 AD The dragon vexes the world for 150 years to Gregory
the ninth, who wrote the Decretals, and most cruelly persecuted
the Emperor Fredrick the second.
1295 AD The dragon kills the prophets after 1260 years, when
Boniface the eighth was Pope, who was the author of the sixth

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book of the Decretals: he excommunicated Philip the French
King.
1300 AD Boniface celebrates the Jubile.
1301 AD About this time was a great earthquake, which
overthrew many houses in Rome.
1305 AD Prophecy ceases for three years and a half, until
Benedict the second succeeded after Boniface the eighth.
Prophecy is revived in chapter 11. The dragon and the two
beasts question prophecy in chapter 13. Christ defends his
Church in word and deed, chapter 14, and with threats and
arms, chapter 16. Christ gives his Church victory over the
harlot, chapter 17 and 18. Over the two beasts, chapter 19.
Over the dragon and death, chapter 20. The Church is fully
glorified in heaven with eternal glory, in Christ Jesus, chapter 21
and 22.
(1) This chapter has two principal parts, the title or inscription,
which stands in place of an introduction: and a narration going
before the whole prophecy of this book. The inscription is
double, general and particular. In (Rev 1:1) the general
inscription contains the kind of prophecy, the author, end,
matter, instruments, and manner of communication the same,
in (Rev 1:2) the most religious faithfulness of the apostle as
public witness and the use of communicating the same, taken
from the promise of God, and from the circumstance of the
time, (Rev 1:3)
(a) An opening of secret and hidden things.
(b) Which the Son opened to us out of his Father's bosom by
angels.
Revelation 1:1
The Revelation of Jesus Christ,.... Either of which he is the
author: for it was he that sent and showed it by his angel to

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John; it was he, the lion of the tribe of Judah, that took the
book, and opened the seals of it, and which is a very
considerable proof of his deity; since none but God could
foreknow and foretell things to come, or declare the end from
the beginning, and from ancient times the things that are not
yet, as is done in this book: or of which he is the subject; for it
treats much of his person, offices, and grace, and of Christ
mystical, of the state of his church, in the several ages of time;
or it is that revelation which was first made unto him, to which
sense the following words incline:
which God gave unto him; not to him as he is God, for as
such he is omniscient, and foreknew whatever would come to
pass, and needed no revelation to be made to him, but as he
was man and Mediator; and this was given him by God the
Father, and put into his hands, to make known as being a part
of the administration of his prophetic office: the end of its being
given him was,
to show unto his servant things which must shortly come
to pass: the Arabic version adds, "in future ages"; things that
were to be hereafter, the accomplishment of which was
necessary, because of the certain and unalterable decree of
God, the good of his people, and his own glory; and these were
to come to pass quickly, in a very little time; not that they
would all be fulfilled in a short space of time, for there are some
things not fulfilled yet, though it is nineteen hundred years ago
and more, since this revelation was made; and we are sure
there are some things that will not be accomplished till a
thousand years hence, and more, for the millennium is not yet
begun; and after that is ended, there is to be a second
resurrection, and a destruction of the Gog and Magog army; but
the sense is, that these things should very quickly begin to be
fulfilled, and from thenceforward go on fulfilling till all were
accomplished. Now to show, to represent these things, in a clear
manner, as the nature of them would admit of, to the servants
of Christ, all true believers, read and hear and diligently observe
them, and especially to the ministers of the Gospel, whose

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business is to search into them, and point them out to and
particularly to his servant John, was this revelation made by
Christ, who immediately answered this end:
and he sent, and signified it by his angel unto servant
John; he who is the Lord of angels, and to whom they are
ministering spirits, sometimes sent one angel and sometimes
another; and by various emblems, signs, and visions,
represented and set before John, a faithful servant, and a
beloved disciple of his, the whole of this revelation.
Revelation 1:1
The Revelation of Jesus Christ - This is evidently a title or
caption of the whole book, and is designed to comprise the
substance of the whole; for all that the book contains would be
embraced in the general declaration that it is a revelation of
Jesus Christ. The word rendered ―Revelation‖ - Α οκ λςτιρ
Apokalupsis, whence we have derived our word ―Apocalypse‖ -
means properly an that is, nakedness; from α οκαλ τυ
apokalupto, to uncover. It would apply to anything which had
been covered up so as to be bidden from the view, as by a veil,
a darkness, in an ark or chest, and then made manifest by
removing the covering. It comes then to be used in the sense of
disclosing or revealing, by removing the veil of darkness or
ignorance. ―There is nothing covered that shall not be revealed.‖
It may be applied to the disclosing or manifesting of anything
which was before obscure or unknown. This may be done:
(a) by instruction in regard to what was before obscure; that is,
by statements of what was unknown before the statements
were made; as in Luk 2:32, where it is said that Christ would be
―a light to lighten the Gentiles‖ - υυρ ιρ α οκ λςτιν θνυν
phos eis apokalupsin ethnon; or when it is applied to the divine
mysteries, purposes, or doctrines, before obscure or unknown,
but made clear by light revealed in the gospel, Rom 16:25; 1Co
2:10; 1Co 14:6; Eph 3:5.
(b) by the event itself; as the manifestation of the wrath of God

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at the day of judgment will disclose the true nature of his wrath.
―After thy hardness and impenitent heart treasurest up unto
thyself wrath against the day of wrath and ―revelation‖ of the
righteous judgment of God,‖ Rev 2:5. ―For the earnest
expectation of the creature waiteth for the manifestation (Greek
revelation) of the sons of God,‖ Rom 8:19; that is until it shall
be manifest by the event what they who are the children of God
are to be. In this sense the word is frequently applied to the
second advent or appearing of the Lord Jesus Christ, as
disclosing him in his glory, or showing what he truly is; ―When
the Lord Jesus shall be revealed,‖ 2Th 1:7 - ν τη α οκαλςτ ι
en ten apokalupsei - in the revelation of Jesus Christ; ―Waiting
for the coming (the revelation - την α οκ λςτιν ten apokalupsin
of our Lord Jesus Christ,‖ 1Co 1:7; ―At the appearing (Greek
revelation) of Jesus Christ,‖ 1Pe 1:7; ―When his glory shall be
revealed,‖ 1Pe 4:13.
(c) It is used in the sense of making known what is to come,
whether by words, signs, or symbols, as if a veil were lifted
from what is hidden from human vision, or which is covered by
the darkness of the unknown future. This is called a revelation,
because the knowledge of the event is in fact made known to
the world by Him who alone can see it, and in such a manner as
he pleases to employ; though many of the terms or the symbols
may be, from the necessity of the case, obscure, and though
their full meaning may be disclosed only by the event. It is in
this sense, evidently, that the word is used here: and in this
sense that it is more commonly employed when we speak of a
revelation. Thus, the word ‫ּג‬
‫לה‬ gaalaah is used in Amo 3:7,
―Surely the Lord God will do nothing, but he revealeth his secret
unto his servants.‖ So Job 33:16, ―Then he openeth (margin,
revealeth or uncovereth; Heb. ‫יגלה‬ yigleh the ears of men‖; that
is, in a dream, he discloses to their ears his truth before
concealed or unknown. Compare Dan 2:22, Dan 2:28-29; Dan
10:1; Deu 29:29. These ideas enter into the word as used in the
passage before us. The idea is that of a disclosure of an
extraordinary character, beyond the mere ability of man, by a
special communication from heaven. This is manifest, not only

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from the usual meaning of this word, but by the word
―prophecy,‖ in Rev 1:3, and by all the arrangements by which
these things were made known. The ideas which would be
naturally conveyed by the use of this word in this connection are
two:
(1) That there was something which was before hidden,
obscure, or unknown; and,
(2) That this was so disclosed by these communications as to
be seen or known.
The things hidden or unknown were those which pertained to
the future; the method of disclosing them was mainly by
symbols. In the Greek, in this passage, the article is missing -
α οκ λςτιρ apokalupsis - a Revelation, not η he, the
Revelation. This is omitted because it is the title of a book, and
because the use of the article might imply that this was the only
revelation, excluding other books claiming to be a revelation; or
it might imply some previous mention of the book, or knowledge
of it in the reader. The simple meaning is, that this was ―a
Revelation‖; it was only a part of the revelation which God has
given to mankind.
The phrase, ―the Revelation of Jesus Christ,‖ might, so far as
the construction of the language is concerned, refer either to
Christ as the subject or object. It might either mean that Christ
is the object revealed in this book, and that its great purpose is
to make him known, and so the phrase is understood in the
commentary called Hyponoia (New York, 1844); or it may mean
that this is a revelation which Christ makes to mankind, that is,
it is his in the sense that he communicates it to the world. That
this latter is the meaning here is clear:
(1) Because it is expressly said in this verse that it was a
revelation which God gave to him;
(2) Because it is said that it pertains to things which must

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shortly come to pass; and,
(3) Because, in fact, the revelation is a disclosure of eyelets
which were to happen, and not of the person or work of the
Lord Jesus Christ.
Which God gave unto him - Which God imparted or
communicated to Jesus Christ. This is in accordance with the
representations everywhere made in the Scriptures, that God is
the original fountain of truth and knowledge, and that, whatever
was the original dignity of the Son of God, there was a
mediatorial dependence on the Father. See Joh 5:19-20, ―Verily,
verily, I say unto you, the Son can do nothing of himself, but
what he seeth the Father do: for whatsoever he doeth, these
also doeth the Son likewise. For the Father loveth the Son, and
showeth him (δ ικνςσιν αςτυ deiknusin auto) all things that
himself doeth.‖ ―My doctrine is not mine, but his that sent me,‖
Joh 7:16. ―As my Father hath taught me διδ ξ ν μ edidaxen
me, I speak these things,‖ Joh 8:28. ―For I have not spoken of
myself; but the Father which sent me, he gave me a
commandment, what I should say, and what I should speak,‖
Joh 12:49. See also Joh 14:10; Joh 17:7-8; Mat 11:27; Mar
13:32. The same mediatorial dependence the apostle teaches us
still subsists in heaven in his glorified state, and will continue
until he has subdued all things 1Co 15:24-28; and hence, even
in that state, he is represented as receiving the Revelation from
the Father to communicate it to people.
To show unto his servants - That is, to his people, to
Christians, often represented as the servants of God or of
Christ, 1Pe 2:16; Rev 2:20; Rev 7:3; Rev 19:2; Rev 22:3. It is
true that the word is sometimes applied, by way of eminence, to
the prophets 1Ch 6:49; Dan 6:20, and to the apostles Rom 1:1;
Gal 1:10; Php 1:1; Tit 1:1; Jas 1:1; but it is also applied to the
mass of Christians, and there is no reason why it should not be
so understood here. The book was sent to the churches of Asia,
and was clearly designed for general use; and the contents of
the book were evidently intended for the churches of the

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Redeemer in all ages and lands. Compare Rev 1:3. The word
rendered ―to show‖ (δ ιξαι deixai) commonly denotes to point
out, to cause to see, to present to the sight, and is a word
eminently appropriate here, as what was to be revealed was, in
general, to be presented to the sight by sensible tokens or
symbols.
Things which must shortly come to pass - Not all the things
that will occur, but such as it was deemed of importance for his
people to be made acquainted with. Nor is it certainly implied
that all the things that are communicated would shortly come to
pass, or would soon occur. Some of them might perhaps he in
the distant future, and still it might be true that there were
those which were revealed in connection with them, which soon
would occur. The word rendered ―things‖ (α ha) is a pronoun,
and might be rendered ―what‖; ―he showed to his servants what
things were about to occur,‖ not implying that he showed all the
things that would happen, but such as he judged to be needful
that his people should know. The word would naturally embrace
those things which, in the circumstances, were most desirable
to be known. The phrase rendered ―must come to pass‖ (δ ι
ν σθαι dei genesthai), would imply more than mere futurity;
The word used (δ ι dei) means ―it needs, there is need of,‖ and
implies that there is some kind of necessity that the event
should occur.
That necessity may either arise from the felt waist of anything,
as where it is absent or missing, Xen. Cyr. iv., 10; ib. Rev 7:5,
Rev 7:9; or from the nature of the case, or from a sense of
duty, as Mat 16:21, ―Jesus began to show to his disciples that
he must go (δ ι α λθ ιν dei apelthein) to Jerusalem‖ (compare
Mat 26:35; Mar 14:31; Luk 2:49); or the necessity may exist,
because a thing is right and just, meaning that it ought to be
done, as Luk 13:14, ―There are six days in which men ought to
work‖ δ ι π ζ σθαι dei ergazesthai. And ought not this woman
οςκ δ ι ouk edei, whom Satan hath bound, etc., be loosed from
this bond,‖ Luk 13:16 (compare Mar 13:14; Joh 4:20; Act 5:11,
Act 5:29; 2Ti 2:6; Mat 18:33; Mat 25:27); or the necessity may

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be that it is conformable to the divine arrangement, or is made
necessary by divine appointment, as in Joh 3:14, ―As Moses
lifted up the serpent in the wilderness, even so must (δ ι dei)
the Son of man be lifted up.‖ ―For as yet they knew not the
Scriptures, that he must (δ ι dei) rise again from the dead,‖ Joh
20:9; compare
Act 4:12; Act 14:22, et al.
In the passage before us, it is implied that there was some
necessity that the things referred to should occur. They were
not the result of chance, they were not fortuitous. It is not,
however, stated what was the ground of the necessity; whether
because there was a want of something to complete a great
arrangement, or because it was fight and proper in existing
circumstances, or because such was the divine appointment.
They were events which, on some account, must certainly
occur, and which, therefore, it was important should be made
known. The real ground of the necessity, probably, was founded
in the design of God in redemption. He intended to carry out his
great plans in reference to his church, and the things revealed
here must necessarily occur in the completion of that design.
The phrase rendered ―shortly‖ ( ν τ σ ι en tachei) is one whose
meaning has been much controverted, and on which much has
been made to depend in the interpretation of the whole book.
The question has been whether the phrase necessarily implies
that the events referred to were soon to occur, or whether it
may have such an extent of meaning as to admit the
supposition that the events referred to, though beginning soon,
would embrace in their development far distant years, and
would reach the end of all things. Those who maintain, as Prof.
Stuart, that the book was written before the destruction of
Jerusalem, and that the portion in Rev. 4–11 has special
reference to Jerusalem and Judea, and the portion in Rev. 12–
19 refers to persecution and pagan Rome, maintain the former
opinion; those who suppose that Rev. 4–11 refers to the
irruption of Northern barbarians in the Roman empire, and Rev.
12ff., to the rise and the persecutions of the papal power,

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embrace the latter opinion. All that is proper in this place is,
without reference to any theory of interpretation, to inquire into
the proper meaning of the language, or to ascertain what idea it
would naturally convey:
(a) The phrase properly and literally means, ―with quickness,
swiftness, speed; that is, speedily, quickly, shortly‖ (Robinson‘s
Lexicon; Stuart, in loco). It is the same in meaning as τασ υρ
tacheos. Compare 1Co 4:19, ―But I will come to you shortly, if
the Lord will.‖ ―Go out quickly into the streets,‖ Luk 14:21. ―Sit
down quickly, and write fifty,‖ Luk 16:6. ―She rose up hastily
(τασ υρ tacheos) and went out,‖ Joh 11:31. ―That ye are so
soon removed (τασ υρ tacheos) from him that called you,‖ Gal
1:6. ―Lay hands suddenly on no man,‖ 1Ti 5:22. See also Php
2:19, Php 2:24; 2Th 2:2; 2Ti 4:9. The phrase used here ν
τ σ ι en tachei occurs in Luk 18:8, ―He will avenge them
speedily‖ (literally with speed). ―Arise up quickly,‖ Act 12:7.
―Get time quickly out of Jerusalem,‖ Act 22:18. ―Would depart
shortly,‖ Act 25:4. ―Bruise Satan under your feet shortly,‖ Rom
16:20; and Rev 1:1; Rev 22:6. The essential idea is, that the
thing which is spoken of was soon to occur, or it was not a
remote and distant event. There is the notion of rapidity, of
haste, of suddenness. It is such a phrase as is used when the
thing is on the point of happening, and could not be applied to
an event which was in the remote future, considered as an
independent event standing by itself. The same idea is
expressed, in regard to the same thing, in Rev 1:3, ―The time is
at hand‖ - ο απ καιπορ ρ ho gar kairos engus; that is, it is
near, it is soon to occur. Yet.
(b) it is not necessary to suppose that the meaning is that all
that there is in the book was soon to happen. It may mean that
the series of events which were to follow on in their proper
order was soon to commence, though it might be that the
sequel would be remote. The first in the series of events was
soon to begin, and the others would follow on in their train,
though a portion of them, in the regular order, might be in a
remote futurity. If we suppose that there was such an order,

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that a series of transactions was about to commence, involving
along train of momentous developments, and that the beginning
of this was to occur soon, the language used by John would be
what would be naturally employed to express it. Thus, in case of
a revolution in a government, when a reigning prince should be
driven from his kingdom, to be succeeded by a new dynasty,
which would long occupy the throne, and involving, as the
consequence of the revolution, important events extending far
into the future, we would naturally say that these things were
shortly to occur, or that the time was near. It is customary to
speak of a succession of events or periods as near, however
vast or interminable the series may be, when the
commencement is at hand. Thus, we say that the great events
of the eternal world are near; that is, the beginning of them is
soon to occur. So Christians now speak often of the millennium
as near, or as about to occur, though it is the belief of many
that it will be protracted for many ages.
(c) That this is the true idea hem is clear, whatever general
view of interpretation in regard to the book is adopted. Even
Prof. Stuart, who contends that the greater portion of the book
refers to the destruction of Jerusalem, and the persecutions of
pagan Rome, admits that ―the closing part of the Revelation
relates beyond all doubt to a distant period, and some of it to a
future eternity‖ (ii., p. 5); and, if this be so, then there is no
impropriety in supposing that a part of the series of predictions
preceding this may lie also in a somewhat remote futurity. The
true idea seems to be that the writer contemplated a series of
events that were to occur, and that this series was about to
commence. How far into the future it was to extend, is to be
learned by the proper interpretation of all the parts of the
series.
And he sent - Greek: ―Sending by his angel, signified it to his
servant John.‖ The idea is not precisely that he sent his angel to
communicate the message, but that he sent by him, or
employed him as an agent in doing it. The thing sent was rather
the message than the angel.

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And signified it - Εσ μαν ν Esemanen. He indicated it by signs
and symbols. The word occurs in the New Testament only in Joh
12:33; Joh 18:32; Joh 21:19; Act 11:28; Act 25:27, and in the
passage before us, in all which places it is rendered ―signify,
signifying, or signified.‖ It properly refers to some sign, signal,
or token by which anything is made known (compare Mat
26:28; Rom 4:11; Gen 9:12-13; Gen 17:11; Luk 2:12; 2Co
12:12; 1Co 14:22), and is a word most happily chosen to
denote the manner in which the events referred to were to be
communicated to John, for nearly the whole book is made up of
signs and symbols. If it be asked what was signified to John, it
may be replied that either the word ―it‖ may be understood, as
in our translation, to refer to the Apocalypse (Revelation), or
refer to what he saw (οσα ιδ hosa eide), as Prof. Stuart
supposes; or it may be absolute, without any object following,
as Prof. Robinson (Lexicon) supposes. The general sense is,
that, sending by his angel, he made to John a communication by
expressive signs or symbols.
By his angel - That is, an angel was employed to cause these
scenic representations to pass before the mind of the apostle.
The communication was not made directly to him, but was
through the medium of a heavenly messenger employed for this
purpose. Thus, in Rev 22:6, it is said, ―And the Lord God of the
holy prophets sent his angel to show unto his servants the
things which must shortly be done.‖ Compare Rev 1:8-9 of that
chapter. There is frequent allusion in the Scriptures to the fact
that angels have been employed as agents in making known the
divine will, or in the revelations which have been made to
people. Thus, in Act 7:53, it is said, ―Who have received the law
by the disposition of angels.‖ ―For if the word spoken by angels
was stedfast,‖ etc., Heb 2:2; ―and it was ordained by angels in
the hand of a mediator,‖ Gal 3:19. Compare the notes on Act
7:38, Act 7:53. There is almost no further reference to the
agency of the angel employed for this service in the book, and
there is no distinct specification of what he did, or of his great
agency in the case.

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John is everywhere represented as seeing the symbols himself,
and it would seem that the agency of the angel was, either to
cause those symbols to pass before the apostle, or to convey
their meaning to his mind. How far John himself understood the
meaning of these symbols, we have not the means of knowing
with certainty. The most probable supposition is, that the angel
was employed to cause these visions or symbols to pass before
his mind, rather than to interpret them. If an interpretation had
been given, it is inconceivable that it should not have been
recorded, and there is no more probability that their meaning
should have been disclosed to John himself, for his private use,
than that it should have been disclosed and recorded for the use
of others. It would seem probable, therefore, that John had only
that view of the meaning of what he saw which anyone else
might obtain from the record of the visions. Compare the notes
on 1Pe 1:10-12.
Unto his servant John - Nothing could be learned from this
expression as to what John was the author of the book, whether
the apostle of that name or some other. Compare the
introduction, section 1. It cannot be inferred from the use of the
word ―servant,‖ rather than apostle, that the apostle John was
not the author, for it was not uncommon for the apostles to
designate themselves merely by the words ―servants,‖ or
―servants of God.‖ Compare the notes on Rom 1:1.
Revelation 1:1
The book opens with the title or inscription of the book itself,
and an account of the scope and design of it, namely, to foretel
things which should shortly begin to be fulfilled, and should
succeed in their due season and order till all were accomplished.
The Revelation — Properly so called; for things covered before,
are here revealed, or unveiled. No prophecy in the Old
Testament has this title; it was reserved for this alone in the
New. It is, as it were, a manifesto, wherein the Heir of all things
declares, that all power is given him in heaven and earth; and
that he will, in the end, gloriously exercise that power, maugre

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all the opposition of all his enemies. Of Jesus Christ — Not of
John the divine, a title added in latter ages. Certain it is, that
appellation, the divine, was not brought into the church, much
less was it affixed to John the apostle, till long after the
apostolic age. It was St. John indeed who wrote this book; but
the Author of it is Jesus Christ. Which God gave unto him —
According to his holy, glorified humanity, as the great Prophet of
the church. God gave the revelation to Jesus Christ, Jesus Christ
made it known to his servants. To show — This word recurs Rev
22:6. And in many places the parts of this book refer to each
other. Indeed, the whole structure of it breathes the art of God;
comprising, in the most finished compendium, things to come;
many, various; near, intermediate, remote; the greatest, the
least; terrible, comfortable; old, new; long, short; and these
interwoven together, opposite, composite; relative to each
other, at a small, at a great distance; and therefore, sometimes,
as it were, disappearing, broken off, suspended, and afterward
unexpectedly, and most seasonably, appearing again. In all its
parts it has an admirable variety, with the most exact harmony,
beautifully illustrated by those very digressions which seem to
interrupt it; in this manner does it display the manifold wisdom
of God, shining, in the economy of the church, through so many
ages. His servants — Much is comprehended in this appellation.
It is a great thing to be a servant of Jesus Christ. This book is
dedicated particularly to the servants of Christ in the seven
churches in Asia; but not exclusive of all his other servants, in
all nations and ages. It is one single revelation, and yet
sufficient for them all, from the time it was written to the end of
the world. Serve thou the Lord Jesus Christ in truth. So shalt
thou learn his secret in this book. Yea, and thou shalt feel in thy
heart, whether this book be divine or not. The things which
must shortly come to pass — The things contained in this
prophecy did begin to be accomplished shortly after it was
given; and the whole might be said to come to pass shortly, in
the same sense as St. Peter says, The end of all things is at
hand; and our Lord himself, Behold I come quickly. There is in
this book a rich treasure of all the doctrines pertaining to faith
and holiness. But these are also delivered in other parts of Holy

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Writ; so that the Revelation need not to have been given for the
sake of these. The peculiar design of this is To show the things
which must come to pass. And this we are especially to have
before our eyes, whenever we read or hear it.
It is said afterward, Write what thou seest; and again, Write
what thou hast seen, and what is, and what shall be hereafter;
but here, where the scope of the book is shown, it is only said,
the things which must come to pass. Accordingly, the showing
things to come, is the great point in view throughout the whole.
And St. John writes what he has seen, and what is, only as it
has an influence on, or gives light to, what shall be. And he —
Jesus Christ; sent and signified them — Showed them by signs
or emblems; (so the Greek word properly means;) by his angel
— Peculiarly called in the sequel, The angel of God, and
particularly mentioned chap. Rev 17:1; Rev 21:9; Rev 22:6;
Rev 22:16; to his servant John — A title given to no other single
person throughout the book.
Revelation 1:1
The . . . Christ. The Divine title of the Book.
The Revelation = Revelation. Greek. apokalupsis, whence our
"Apocalypse". App-106and App-197.
Jesus Christ. App-98.
unto = to.
shew = point out. First occurrence Mat 4:8. Compare Rev 22:6.
servants, servant. App-190. The word is peculiarly appropriated
to Israel throughout O.T., and in this Book is used (fourteen
times) as the proper title of those who are its subjects. Contrast
"servants" and "sons", Rom 8:14-17. Gal 1:4, Gal 1:1-7. 1Jn
3:1.
things, &c. = what things must needs come to pass. See Dan
2:29 (Septuagint)

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shortly = with (Greek. en) speed.
sent = having sent. App-174.
Revelation 1:1
The opening words, The revelation of Jesus Christ, indicate
the subject of the entire book. The word ―revelation‖ is a
translation of the Greek apokalypsis, meaning ―an unveiling‖ or
―a disclosure.‖ From this word comes the English ―apocalypse.‖
The revelation was given to John to communicate to others, His
servants, and it prophesies what must soon take place,
rather than relating a historic presentation as in the four
Gospels. The word ―soon‖ (en tachei; cf. 2:16; 22:7, 12, 20)
means that the action will be sudden when it comes, not
necessarily that it will occur immediately. Once the end-time
events begin, they will occur in rapid succession (cf. Luke 18:8;
Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it
known, are from the Greek verb esēmanen, meaning ―to make
known by signs or symbols,‖ but the verb also includes
communication by words. The angel messenger is not named
but some believe he was Gabriel, who brought messages to
Daniel, Mary, and Zechariah (cf. Dan. 8:16; 9:21-22; Luke
1:26-31). The reference to John as a servant (doulos, which
normally means ―slave‖) is the term used by Paul, James, Peter,
and Jude (cf. Rom. 1:1; Phil. 1:1; Titus 1:1; James 1:1; 2 Peter
1:1; Jude 1) in speaking of their positions as God‘s servants.1
Revelation 1:1
The Title (Rev. 1:1a)
The word translated ―revelation‖ simply means ―unveiling.‖ It
gives us our English word apocalypse which, unfortunately, is
today a synonym for chaos and catastrophe. The verb simply
cf. confer, compare
1
John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of
the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 2:928.

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means ―to uncover, to reveal, to make manifest.‖ In this book,
the Holy Spirit pulls back the curtain and gives us the privilege
of seeing the glorified Christ in heaven and the fulfillment of His
sovereign purposes in the world.
In other words, Revelation is an open book in which God
reveals His plans and purposes to His church. When Daniel
finished writing his prophecy, he was instructed to ―shut up the
words, and seal the book‖ (Dan. 12:4); but John was given
opposite instructions: ―Seal not the sayings of the prophecy of
this book‖ (Rev. 22:10). Why? Since Calvary, the Resurrection,
and the coming of the Holy Spirit, God has ushered in the ―last
days‖ (Heb. 1:1–2) and is fulfilling His hidden purposes in this
world. ―The time is at hand‖ (Rev. 1:3; 22:10).
John‘s prophecy is primarily the revelation of Jesus Christ, not
the revelation of future events. You must not divorce the Person
from the prophecy, for without the Person there could be no
fulfillment of the prophecy. ―He is not incidental to its action,‖
wrote Dr. Merrill Tenney. ―He is its chief Subject.‖ In Revelation
1–3, Christ is seen as the exalted Priest-King ministering to the
churches. In Revelation 4–5, He is seen in heaven as the
glorified Lamb of God, reigning on the throne. In Revelation 6–
18, Christ is the Judge of all the earth; and in Revelation 19, He
returns to earth as the conquering King of kings. The book
closes with the heavenly Bridegroom ushering His bride, the
church, into the glorious heavenly city.
Whatever you do as you study this book, get to know your
Saviour better.
The Author (Rev. 1:1b-2, 4, 9; 22:8)
The Holy Spirit used the Apostle John to give us three kinds of
inspired literature: the Gospel of John, the three epistles, and
the Book of Revelation. His purposes may be outlined as
follows:
Gospel of John Epistles Revelation
Believe, 20:22 Be Sure, 1 John 5:13 Be ready, 22:20

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Life received Life revealed Life rewarded
Salvation Sanctification Sovereignty
The Prophet The Priest The King
John wrote Revelation about A.D. 95, during the reign of the
Roman emperor Titus Flavius Domitian. The emperor had
demanded that he be worshiped as ―Lord and God,‖ and the
refusal of the Christians to obey his edict led to severe
persecution. Tradition says that it was Domitian who sent John
to the Isle of Patmos, a Roman penal colony off the coast of Asia
Minor. This being the location of John‘s exile, perhaps it is not
surprising that the word sea is found twenty-six times in his
book.
During Christ‘s earthly ministry, John and his brother James
asked Jesus for special places of honor by His throne. The Lord
told them that they would have to merit their thrones by sharing
in His suffering. James was the first apostle martyred (Acts
12:1–2); John was the last of the Apostles to die, but he
suffered on Patmos before his death (see Matt. 20:20–23).
How did the Lord convey the contents of this book to His
servant? According to Revelation 1:1–2, the Father gave the
revelation to the Son, and the Son shared it with the apostle,
using ―His angel‖ as intermediary. Sometimes Christ Himself
conveyed information to John (Rev. 1:10ff); sometimes it was
an elder (Rev. 7:13); and often it was an angel (Rev. 17:1;
19:9–10). Sometimes a ―voice from heaven‖ told John what to
say and do (Rev. 10:4). The book came from God to John, no
matter what the various means of communication were; and it
was all inspired by the Spirit.
The word signified (Rev. 1:1) is important; it means ―to show
by a sign.‖ In Revelation, the noun is translated as sign (Rev.
15:1), wonder (Rev. 12:1, 3), and miracle (Rev. 19:20). This is
the same word used in the Gospel of John for the miracles of
Jesus Christ, for His miracles were events that carried a deeper
spiritual message than simply the display of power. As you

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study Revelation, expect to encounter a great deal of
symbolism, much of it related to the Old Testament.
Why did John use symbolism? For one thing, this kind of
―spiritual code‖ is understood only by those who know Christ
personally. If any Roman officers had tried to use Revelation as
evidence against Christians, the book would have been a puzzle
and an enigma to them. But an even greater reason is that
symbolism is not weakened by time. John was able to draw on
the great ―images‖ in God‘s revelation and assemble them into
an exciting drama that has encouraged persecuted and suffering
saints for centuries. However, you must not conclude that
John‘s use of symbolism indicates that the events described are
not real. They are real!
There is a third reason why John used symbolism: symbols
not only convey information, but also impart values and arouse
emotions. John could have written, ―A dictator will rule the
world,‖ but instead he described a beast. The symbol says much
more than the mere title of ―dictator.‖ Instead of explaining a
world system, John simply introduced ―Babylon the Great‖ and
contrasted the ―harlot‖ with the ―bride.‖ The very name
―Babylon‖ would convey deep spiritual truth to readers who
knew the Old Testament.
In understanding John‘s symbolism, however, we must be
careful not to allow our imaginations to run wild. Biblical
symbols are consistent with the whole of biblical revelation.
Some symbols are explained (Rev. 1:20; 4:5; 5:8); others are
understood from Old Testament symbolism (Rev. 2:7, 17; 4:7);
and some symbols are not explained at all (the ―white stone‖ in
Rev. 2:17). Nearly 300 references to the Old Testament are
found in Revelation! This means that we must anchor our
interpretations to what God has already revealed, lest we
misinterpret this important prophetic book. 2
2
Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire
'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Re 1:1.

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Revelation 1:1
Revelation—an apocalypse or unveiling of those things which
had been veiled. A manifesto of the kingdom of Christ. The
travelling manual of the Church for the Gentile Christian times.
Not a detailed history of the future, but a representation of the
great epochs and chief powers in developing the kingdom of
God in relation to the world. The ―Church-historical‖ view goes
counter to the great principle that Scripture interprets itself.
Revelation is to teach us to understand the times, not the times
to interpret to us the Apocalypse, although it is in the nature of
the case that a reflex influence is exerted here and is
understood by the prudent [AUBERLEN]. The book is in a series of
parallel groups, not in chronological succession. Still there is an
organic historical development of the kingdom of God. In this
book all the other books of the Bible end and meet: in it is the
consummation of all previous prophecy. Daniel foretells as to
Christ and the Roman destruction of Jerusalem, and the last
Antichrist. But John‘s Revelation fills up the intermediate period,
and describes the millennium and final state beyond Antichrist.
Daniel, as a godly statesman, views the history of God‘s people
in relation to the four world kingdoms. John, as an apostle,
views history from the Christian Church aspect. The term
Apocalypse is applied to no Old Testament book. Daniel is the
nearest approach to it; but what Daniel was told to seal and
shut up till the time of the end, John, now that the time is at
hand (Rev 1:3), is directed to reveal.
of Jesus Christ—coming from Him. Jesus Christ, not John
the writer, is the Author of the Apocalypse. Christ taught many
things before His departure; but those which were unsuitable for
announcement at that time He brought together into the
Apocalypse [BENGEL]. Compare His promise, Jn 15:15, ―All
things that I have heard of My Father, I have made known unto
you‖; also, Jn 16:13, ―The Spirit of truth will show you things to
come.‖ The Gospels and Acts are the books, respectively, of His
first advent, in the flesh, and in the Spirit; the Epistles are the

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inspired comment on them. The Apocalypse is the book of His
second advent and the events preliminary to it.
which God gave unto him—The Father reveals Himself and
His will in, and by, His Son.
to show—The word recurs in Rev 22:6: so entirely have the
parts of Revelation reference to one another. It is its peculiar
excellence that it comprises in a perfect compendium future
things, and these widely differing: things close at hand, far off,
and between the two; great and little; destroying and saving;
repeated from old prophecies and new; long and short, and
these interwoven with one another, opposed and mutually
agreeing; mutually involving and evolving one another; so that
in no book more than in this would the addition, or taking away,
of a single word or clause (Rev 22:18, 19), have the effect of
marring the sense of the context and the comparison of
passages together [BENGEL].
his servants—not merely to ―His servant John,‖ but to all His
servants (compare Rev 22:3).
shortly—Greek, ―speedily‖; literally, ―in,‖ or ―with speed.‖
Compare ―the time is at hand,‖ Rev 1:3; 22:6, ―shortly‖; Rev
22:7, ―Behold, I come quickly.‖ Not that the things prophesied
were according to man‘s computation near; but this word
―shortly‖ implies a corrective of our estimate of worldly events
and periods. Though a ―thousand years‖ (Rev 20:1–15) at least
are included, the time is declared to be at hand. Lu 18:8,
―speedily.‖ The Israelite Church hastened eagerly to the
predicted end, which premature eagerness prophecy restrains
(compare Da 9:1–27). The Gentile Church needs to be reminded
of the transitoriness of the world (which it is apt to make its
home) and the nearness of Christ‘s advent. On the one hand
Revelation says, ―the time is at hand‖; on the other, the
succession of seals, &c., show that many intermediate events
must first elapse.

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he sent—Jesus Christ sent.
by his angel—joined with ―sent.‖ The angel does not come
forward to ―signify‖ things to John until Rev 17:1. Previous to
that John receives information from others. Jesus Christ opens
the Revelation, Rev 1:10, 11; 4:1; in Rev 6:1 one of the four
living creatures acts as his informant; in Rev 7:13, one of the
elders; in Rev 10:8, 9, the Lord and His angel who stood on the
sea and earth. Only at the end (Rev 17:1) does the one angel
stand by Him (compare Da 8:16; 9:21; Zec 1:19).3
Revelation 1:1
The revelation of Jesus Christ
The author‘s title for his book is ―The Revelation of Jesus
Christ.‖ Old Testament prophets place similar titles at the
beginning of their writings.1
By imitating such men, John places
himself in their company as an authoritative spokesman for
God. He describes Revelation as ―words of prophecy‖ in 1:3 and
himself as a ―brother of the prophets‖ in 22:9.
In the first words of the book, John tells us the nature of his
prophecy. It is a ―revelation‖ (ἀ οκ λςτιρ, apokalypsis), which
was a recognized type of literature most popular from the
second century B.C. through the second century A.D. Apocalyptic
writings reflect a certain type of theology, or understanding of
God and his dealings with the world. They communicate that
theology in a distinctive manner by, for example, making heavy
use of symbolism. They also focus on the future—on ―what must
soon take place‖ as God moves human history toward the goal
of his kingdom rule. The Revelation of John probably represents
the first Christian adaptation of the apocalyptic form. For a
detailed discussion of these matters, see Parts I and III of the
Introduction.
3
Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New
Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997),
Re 1:1.
1
See, for example, Isaiah 1:1 and Jeremiah 1:1.

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In Greek, the initial phrase (ἀ οκ λςτισ ησοῦ Χπιστοῦ,
apokalypsis Iēsou Christou) may mean either ―the revelation
about Jesus Christ‖ (genitive of description) or ―the revelation
from Jesus Christ‖ (ablative of source). John probably means it
in the second sense because the rest of verse 1 focuses on the
source of John‘s apocalyptic prophecy.
which God gave him [i.e., Jesus] to show his servants
what must soon take place. He made it known by sending
his angel to his servant John,
Ultimately the message comes from God, but notice the chain
of revelation involved: God gives the revelation to Jesus, who
passes it on to an angel, who delivers it to John, who
communicates it to the churches (―his servants‖). John plays the
role of a ―servant‖ prophet, who brings a revelation from God to
others. An angel is involved, but John does not seem to place as
much importance on the mediating role of angels as do other
apocalyptists.2
In this book, Jesus often bypasses the angel and
speaks to John directly.
In the chain of revelation, Jesus stands between God and his
creation. John‘s Apocalypse is theocentric, or ―God–centered.‖
The book reveals what God says and what God does, but Jesus
is the one through whom God speaks and through whom God
carries out his will. John emphasizes this mediating role of Jesus
throughout the book.
He made it known
The Greek term translated ―made known‖ is σημα νυ
(sēmainō), which is the verb form of the noun σημ ῖον
(sēmeion). A sēmeion is a ―sign‖ that points beyond itself to
some deeper reality, some deeper truth. For example, a traffic
sign picturing a truck on a steep grade points beyond itself to a
real hill. In the same way, the Gospel of John describes a
number of miraculous ―signs‖ (sēmeion) performed by Jesus.
2
See Part III.B.1.a of the Introduction: “Visions or Revelations.”

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The healing of the man born blind (John 9) points beyond the
miracle itself to the truth that Jesus is ―the light of the world.‖
The resuscitation of Lazarus (John 11) points to Jesus as ―the
resurrection and the life.‖
John says that the Revelation was ―signed‖ to him. If we view
John‘s kaleidoscope of symbols only on the surface, then we
miss a major portion of what the Lord intends to ―reveal‖ to us.
Revela tion was never meant to be read literally—it is an
apocalypse. The symbols point beyond themselves to deeper
realities. We will try to uncover those truths as we work our way
through the book.4
Revelation 1:1
Most apocalypses were attributed to meritorious Old Testament
characters of the distant past; like Old Testament prophetic
books, Revelation is written by a contemporary apostle who
does not need such a pen name; he writes to real congregations
that know him (1:4, 11). (Other apocalypses did not name
specific recipients or use the epistolary form.)
Some revelations in the Old Testament (Dan 7:16; 10:5–21;
cf. Ex 3:2; Judg 6:11–23) and many revelations in apocalyptic
4
Christopher A. Davis, Revelation, The College Press NIV commentary (Joplin, Mo.: College Press Pub., 2000), 89.
apostle *Apostle. The term applies literally to a sent or commissioned messenger; in Judaism such messengers acted
on the full authority of their sender, to the extent that they accurately represented the sender’s message. The
closest Old Testament equivalent to God’s “apostles” in this sense was the prophets, although the apostles seem to
have added an overseeing and evangelistic function that prophets (both Old Testament and New Testament) did not
always incorporate. Those prophets commissioned with special authority to oversee prophetic awakening (e.g.,
perhaps Elijah, Elisha, Jeremiah) or to judge Israel (e.g., Deborah, Samuel) may provide the best Old Testament
models.
apocalyptic literature *Apocalypses, apocalyptic literature. The broadest use of the term today (usually followed in
this commentary) refers to the thought world of literature dealing with the end time, often replete with symbols.
The most precise sense of the term refers to a category of ancient Jewish literature growing out of Old Testament
prophecy (especially Daniel and parts of Isaiah, Ezekiel, Zechariah, etc.) in which visions or travels through the
heavens reveal divine secrets, usually including many about the future. Nonfuturistic Jewish mysticism was probably
a truncated apocalyptic with future expectations played down.

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literature (e.g., 1 Enoch and 4 Ezra) were mediated through
angels. Old Testament prophets were called God‘s ―servants,‖ a
title John aptly claims for himself at the opening of his book.5
Revelation 1:1
The book of Revelation, the last book in the New Testament,
polarizes readers. Some see in it the key to the universe, or at
least the key to the future. Others find it completely opaque or
dismiss it as nonsense. Some regard its highly picturesque
language as absolutely literal, others as entirely symbolic, and
still others as sometimes one and sometimes the other, or even
both at once. There are four major approaches to its
interpretation:
(1) Futurist. The book of Revelation is an explicit forecast
of a future yet to unfold.
(2) Preterist. The prophecies of Revelation were fulfilled
in the first century. (Latin praeter means ―before.‖)
(3) Historical or Presentist. The prophecies of Revelation
are being fulfilled now, during the period between Yeshua‘s
resurrection and his second coming.
(4) Idealist. The book of Revelation does not refer to
history at all but is a timeless allegory of the conflict between
good and evil.
To add to the confusion, some commentators combine two or
more of these approaches at once.
1 Enoch 1 Enoch. An apocalypse whose five sections may drive from different authors, 1 Enoch is mainly (excepting
the Similitudes) from the second century B.C. Probably written in Aramaic, it circulated especially in Essene circles
and survives in part in the Dead Sea Scrolls and in full in later Ethiopic manuscripts.
4 Ezra 4 Ezra. The bulk of this work (chaps. 3–14) is a Jewish apocalypse from the late first century A.D.
5
Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.:
InterVarsity Press, 1993), Re 1:1.

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Given no more information than this, it should be obvious that
Revelation is the most difficult book in the Bible on which to
comment. Dealing with the historical assertions and theological
opinions found in the other 26 books of the New Testament is
hard enough; but when the subject matter touches on the
future, it‘s everyone for himself! Making sense of such a book is
a great challenge, and I am not the first to whom it has given
pause—John Calvin wrote an extensive commentary on the
whole Bible, Old Testament and New, except for Revelation. On
the other hand, there are those so eager to read their own pre-
formed opinions into Revelation that they ignore what it actually
says; or they engage in what Arnold Fruchtenbaum, a Hebrew
Christian scholar, calls (in his commentary on Revelation,
Footsteps of the Messiah) ―newspaper exegesis,‖ that is, seeing
in every current event a sensational fulfillment of some biblical
prophecy.
I myself do not hold strong views about the book of
Revelation. I do not have a distinctly preferred pair of spectacles
through which I see it. If readers perceive that my remarks shift
from one perspective to another, and if they find this disturbing,
I apologize in advance—I can‘t give more than I‘ve got.
Fortunately, much of what I have to say about this book does
not depend on which of the above four viewpoints is correct.
In KJV the book is called ―The Revelation of Saint John the
Divine,‖ but the text calls it the revelation which God gave
to Yeshua the Messiah, … communicated … by sending
his angel to his servant Yochanan. Hence the Jewish New
Testament properly calls it ―The Revelation of Yeshua the
Messiah to Yochanan.‖ The Greek word for ―revelation‖ is
―apokalupsis‖ (―unveiling‖), which gives the book its other
popular title, ―The Apocalypse,‖ and raises the question of how
this book relates to a category of Jewish writing called
―apocalyptic literature.‖
George Eldon Ladd calls Jewish apocalyptic ―tracts for hard
times.‖ Biblical imagery and symbolic language are used to

Revelation 1:1
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express the idea that this world offers no hope for
improvement; but history will end with a cosmic catastrophe, at
which time the apparently victorious wicked will be punished
and the downtrodden righteous rewarded. Such books as The
Assumption of Moses, 1 Enoch, 4 Ezra and The Apocalypse of
Baruch are examples. Moreover, Isaiah 26–29, Zechariah 12–
14, and Daniel 7–12 offer a biblical pattern for these later,
extra-biblical books.
The book of Revelation is sometimes said to be merely
another example of Jewish apocalyptic, but there are these
differences:
(1) Most of the Jewish apocalypses were written
pseudonymously, in the names of heroes long dead.
Revelation‘s author uses his own name, reflecting the fact that
in New Testament times God had restored prophecy (Ac
11:27&N), and Yochanan was a prophet (v. 3).
(2) Jewish apocalypses are pseudo-predictive—the
author writes from a viewpoint in the past and ―predicts‖ history
that has already taken place. But Yochanan stands in his own
time and looks forward to God‘s future consummation of his
redemptive purpose.
(3) The Jewish apocalypses are entirely pessimistic about
the past and present. Revelation‘s author looks to the past work
of Yeshua as the ground for present hope.
Moreover, the book of Revelation is highly distinctive in the
way it uses the Tanakh. There are very few direct quotations,
but no less than five hundred allusions to the Tanakh, especially
the books of Exodus, Isaiah, Jeremiah, Ezekiel, Zechariah and
Daniel. In fact, they are so numerous and frequent that I have
not attempted to note very many of them either in the text of
the JNT or in this commentary; the interested reader should
consult other commentaries on Revelation. But the overall effect

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48 wanderean ©2024
of so many Tanakh references and allusions is to anchor every
part of the book in the God-inspired words of Israel‘s Prophets.
Yochanan. Tradition takes him to be the emissary Yochanan,
the same as the author of the Gospel and the three letters
bearing this name. To this it is objected that the style of Greek
used in Revelation is far rougher and more Hebraic than that of
the other four books, which all resemble each other. One
possibility is that the fisherman from the Galil, for whom Greek
was a second or third language, wrote the visions of Revelation
himself, as commanded (v. 11), and did not permit alterations
(22:18–19); whereas for the Gospel and his letters he had a
native Greek-speaker to help edit and translate. Another
possibility is that this was a different Yochanan, known to
history as an elder in the congregation at Ephesus (although
Yochanan the emissary also is identified with Ephesus; see 2:1).
What must happen very soon. Compare Daniel 2:28–29.
To what degree the New Testament writers regarded the End as
imminent is debatable. Contrast, for example, 1C 7:29–31 with
2 Ke 3:2–10. Yet they did urge believers to stay alert, for the
Messiah may return without warning, like a thief in the night (Mt
24:32–25:30, Mk 13:32–37, 1 Th 5:2–3, 2 Ke 3:10).
―Without doubt the early church lived in expectancy of the
imminent return of the Lord; but so should every generation of
believers. The New Testament expresses a tension between
imminence and perspective; the time is near, yet the end is
delayed (Mt 24:42–44, Lk 19:11ff.).‖ (G. E. Ladd, Revelation, p.
292).
A more strained rendering of the Greek, especially in view of
v. 3 (―For the time is near‖), is, ―what must happen rapidly‖;
i.e., once the events described commence, it won‘t take long for
all of them to occur.

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Yeshua uses his angel to mediate the vision. Angels play a
significant role in the book of Revelation. 6
Revelation 1:1
The revelation of Jesus Christ, which God gave him to
show his servants what must soon take place. He made it
known by sending his angel to his servant John. NIV
The
word ―revelation‖ is the Greek word apokalupsis, from which the
word ―apocalypse‖ is derived. A ―revelation‖ exposes what was
formerly hidden or secret. The revelation recorded in this book
will show God‘s servants (the believers) what must soon take
place. That information had been formerly veiled but would now
be disclosed.
A particular style of ancient literature was called
―apocalyptic.‖ Many Jewish apocalyptic works existed at the
time Revelation was written. Written to describe the end of the
world and God‘s final victory over evil, these works usually
featured spectacular and mysterious imagery as well as hidden
secrets that would be revealed. These Jewish works were largely
pessimistic, for there was not much hope for the present. Such
literature was often written under the name of an ancient hero.
The book of Revelation is apocalyptic but is different in
several ways:
• It names John as the author rather than an ancient
hero.
• It denounces evil and exhorts people to high Christian
standards.
6
David H. Stern, Jewish New Testament Commentary : A Companion Volume to the Jewish New Testament, electronic
ed. (Clarksville: Jewish New Testament Publications, 1996, c1992), Re 1:1.
NIV
Scripture quotations marked NIV are taken from the Holy Bible, New International Version®
. NIV®
. Copyright ©
1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights
reserved.

Revelation 1:1
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• It offers hope rather than gloom.
John was not a psychic attempting to predict the future; he
was a prophet of God describing what God had shown him (this
book is called ―the prophecy,‖ 1:3). Specifically, the apocalyptic
literature in Scripture (Daniel 10–12; Mark 13; and the book of
Revelation) includes fantastic imagery to remind the readers of
their constant supernatural battle with evil.
Readers need to understand some characteristics of
apocalyptic literature in the Bible. First, the Bible‘s apocalyptic
sections are revelations from God. Revelation is God‘s giving his
people a peek into the future. Second, apocalyptic literature
emphasizes God‘s supernatural acts. Revelation highlights God‘s
power by focusing on the end times, when God will interrupt
human history and defeat evil once and for all. Third,
apocalyptic literature is symbolic. It attempts to describe
supernatural actions with graphic symbols of real events, things,
or traits. For example, Christ is described in Revelation 5:6 as
having ―seven horns and seven eyes.‖ The number seven
represents perfection. A horn symbolizes power. So ―seven
horns‖ speak of Jesus‘ extraordinary power, and ―seven eyes‖
speak of his ability to see all things.
This book is the revelation of (mediated by) Jesus Christ. God
gave the revelation of his plan to Jesus Christ (see also John
1:18; 5:19–23; 12:49; 17:8). Jesus Christ, in turn, sent his
angel, who revealed it to his servant John (see also 22:16). The
angel will explain various scenes to John, acting as a guide.
Angels are referred to sixty-seven times in Revelation. They are
highly significant in this book; we see them worshiping God,
revealing his Word, and carrying out his judgments. (For more
on angels, see the commentary on 5:11–12.)
John, the servant, then passed the message along to the
churches—God‘s servants. God‘s people are described as
―servants‖ in Revelation (see, for example, 2:20; 7:3; 22:3).

Revelation 1:1 - Collection of Commentaries by wanderean

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