The Apocalypse, or Revelation. I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change. — Of Jesus Christ….by his Angel, sent to his servant John. So that these things were immediately revealed to St. John by an Angel, who represented and spoke in the person of Christ.— Which must shortly come; and as it is again said, (ver. 3.) the time is at hand. This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, i.e. what is said of the seven churches. (Chap. ii. and iii.) Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are now in the last age, or the last hour. See 1 John ii. 18. (Witham) — St. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end.
Verses 1-3 This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly. Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible. It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
This Chapter hath two principal parts, the title or inscription, which standeth instead of an exordium: and a narration going before the whole prophecy of this book: The inscription is double, general and particular. The general containeth the kind of prophecy, the author, and, matter, instruments, and manner of communicating the same, in the first verse: the most religious faithfulness of the Apostle as public witness, verse 2. And the use of communicating the same taken from the promise of God, and from the circumstance of the time, the third verse. Which the Son opened to us out of his Father’s bosom by Angels. An opening of a secret and hid thing.
This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it, ver 1, 2. II. The apostolic benediction pronounced on all those who shall pay a due regard to the contents of this book, ver 3-8. III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation, ver 9, to the end.
III. Here is an attestation of the prophecy, v. 2. It was signified to John, who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, etc. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God.
The Divine origin, the design, and the importance of this book. (1-3) The apostle John salutes the seven churches of Asia. (4-8) Declares when, where, and how, the revelation was made to him. (9-11) His vision, in which he saw Christ appear. (12-20)
Here we have,
John to the seven churches,[1] afterwards named; and by them, to be understood of all churches, bishops, and people in the like dispositions. — From him, who is, who was, and who is to come. As these words are only applied, and applicable to him, who is truly God and eternal, Alcazar (p. 176) applies them to God the Father. Others think them to be spoken of God, as the word God agrees to all the three divine persons, who are one and the same God. See Ribera. — And from the seven spirits. Alcazar understands them of seven of God’s attributes, or perfections, but, by the common exposition, are meant seven of the chief created spirits, who in a special manner assist at the throne of God, employed to execute God’s commands, as Raphael saith, (Tobit. xii. 15.) I am one of the seven who stand before God. (Witham) — Spirits, &c. Some understand this of the Holy Ghost, on account of his seven gifts; but the most literal interpretation is of the principal Angels, who always surround the throne of God, and are his ministering spirits. (Calmet) — And from Jesus Christ,[2] made man, and the Redeemer of mankind, whom St. John here names after the seven spirits, because he continues his discourse about Christ, who is the faithful witness; testified and approved of God by so many miracles, prophecies, &c. He is the chief of the martyrs or witnesses, as the Greek word signifies. — The first begotten of the dead, both first in dignity, and first that rose to an immortal life. — The prince of the kings of the earth, whose power is infinitely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life. — And Christ hath made us a kingdom, inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven. — And hath made us priests to God, and his Father, to offer up spiritual sacrifices. See 1 Peter ii. 9. — To him be, or is due, glory and empire, for ever and ever. Amen. That is, to Jesus Christ. (Witham)