| Barnes' Notes on the Bible I John, who also am your brother - Your Christian brother; who am a fellow-Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the previous verse, the writer had closed the salutation, and he here commences a description of the circumstances under which the vision appeared to him. He was in a lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of man himself, in glorious form, in the midst of seven golden lamps, and fell at his feet as dead. And companion in tribulation - Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this that some form of persecution was then raging, in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty. And in the kingdom and patience of Jesus Christ - The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow-partners in the kingdom of the Redeemer; that is, they shared the honor and the privileges pertaining to that kingdom; and that they were fellow-partners in the "patience" of Jesus Christ, that is, in enduring with patience whatever might follow from their being his friends and followers. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour. Was in the isle that is called Patmos - Patmos is one of the cluster of islands in the Aegean Sea anciently called the "Sporades." It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers (Plin. Hist. Nat., iv., 23; Strabo, x., 488). It is now called Patino or Patmoso. It is some six or eight miles in length, and not more than a mile in breadth, being about fifteen miles in circumference. It has neither trees nor rivers, nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by High mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this, with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island. Though Patmos is deficient in trees, it abounds in flowery plants and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best flavored in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants and for a supply of their own vessels, and others which often put into their good harbor for provisions. The inhabitants now do not exceed four or five thousand; many of whom are emigrants from the neighboring continent. About halfway up the mountain there is shown a natural grotto in a rock, where John is said to have seen his visions and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught; and on the top of the hill, and in the center of the island, is a monastery, which, from its situation, has a very majestic appearance (Kitto's Cyclopoedia of Bib. Literally). The annexed engraving is supposed to give a good representation of the appearance of the island, It is commonly supposed that John was banished to this island by Domitian, about 94 a.d. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment; and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing, in ancient times, to banish people from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favor of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, "in loco." For the word of God - On account of the word of God; that is, for holding and preaching the gospel. See the notes on Revelation 1:2. It cannot mean that he was sent there with a view to his "preaching" the Word of God; for it is inconceivable that he should have been sent from Ephesus to preach in such a little, lonely, desolate place, where indeed there is no evidence that there were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this revelation, for it is clear that the revelation could have been made elsewhere, and such a place afforded no special advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution, as a punishment for preaching the gospel. And for the testimony of Jesus Christ - See the notes on Revelation 1:2. He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ.
Clarke's Commentary on the BibleYour brother - A Christian, begotten of God, and incorporated in the heavenly family. Companion in tribulation - Suffering under the persecution in which you also suffer. In the kingdom - For we are a kingdom of priests unto God. And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master. The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference. For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.
Gill's Exposition of the Entire BibleI, John, who also am your brother,.... Here begins the narrative of the visions and prophecies of this book, the former verses containing a general preface to the whole; and this, and the two following verses, are the introduction to the first vision, which John saw; who describes himself by his name, "I John", the evangelist and apostle, a servant of Christ, and a beloved disciple of his; one that was well known to the seven churches to whom he writes, and who had no reason to doubt of his fidelity in the account he gives them; and also by his relation to them as a "brother", not in a natural, but in a spiritual sense, they and he belonging to that family that is named of Christ, to the household of God, and of faith, and having one and the same Father, even God: thus, though he was an elder, an evangelist, yea, an apostle by office, yet he puts himself on a level with the several members of these churches, as he was a believer in Christ: and companion in tribulation, and in the kingdom and patience of Jesus Christ; many are the afflictions and tribulations of the saints; these lie in the way to the kingdom; and they are companions and partners with one another in them, both by enduring the same, and by their sympathy and compassion with each other; and as they go sharers in the troubles of this life, so they do, and shall in the kingdom; in the kingdom of grace now, being all of them made kings and priests unto God, and in the kingdom of Christ on earth, where they will all reign with him a thousand years, and in the kingdom of glory, where they shall reign together to all eternity; and in the mean while, they join in the exercise of the grace of patience, of which Christ is the author, exemplar, and object; they are directed by the Spirit of God into a patient waiting for Christ, or a patient expectation of his coming, kingdom, and glory: the Alexandrian copy reads, "patience in Christ"; and the Complutensian edition, "patience in Christ Jesus": this same person John, who gives this account of himself, was in the isle that is called Patmos; but now "Palmosa"; it is one of the islands of the Cyclades, in the Archipelago, or Icarian sea, and sometimes called the Aegean sea, and had its name from the turpentine trees in it; it is, as Pliny (u) says, about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings; he did not come here of his own accord; Ignatius says (w), John "was banished to Patmos": by Domitian emperor of Rome, as Irenaeus says (x), at the latter end of his reign, about the year 95 or 96; and, as Tertullian (y) after he had been cast into a vessel of flaming oil, where he got no hurt: and this banishment was not for any immorality, and capital sin he had committed, but for the word of God; for believing in Christ, the essential Word of God, and for professing and bearing record of him, both in preaching and writing: and for the testimony of Jesus; for the Gospel of Christ, see Revelation 1:2; for embracing it, adhering to it, and publishing it: it is generally thought that John wrote his Revelation in this isle, though some think it is not to be concluded from these words, but the contrary that he had been here, but now was not, but at Ephesus, where he wrote what he had a vision of there, (u) Nat. Hist. l. 4. c. 12. (w) Epist. ad Tarsenses, p. 76. (x) Irenaeus adv. Haeres. l. 5. c. 30. (y) De Praescript. Haeret. c. 36.
Vincent's Word StudiesIJohn Compare Daniel 7:28; Daniel 9:2; Daniel 10:2. Who am also your brother (ὁ καὶ ἀδελφὸς ὑμῶν) Omit καὶ, also, and render as Rev., John your brother. Companion (συγκοινωνὸς) Rev., better, partaker with you. See Philippians 1:7, and note on partners, Luke 5:10. Κοινωνὸς, is a partner, associate. Σύν strengthens the term: partner along with. Compare John's favorite word in the First Epistle, κοινωνία fellowship, 1 John 1:3. In the tribulation, etc. Denoting the sphere or element in which the fellowship subsisted. Tribulation (θλίψει) See on Matthew 13:21 Persecution for Christ's sake, and illustrated by John's own banishment. Kingdom (βασιλείᾳ) The present kingdom. Trench is wrong in saying that "while the tribulation is present the kingdom is only in hope." On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. "In all these things we are abundantly the conquerors (Romans 8:37 sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. "Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together" (Richard of St. Victor, cited by Trench). Compare Acts 14:22. Patience continued...
Geneva Study Bible{7} I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is {g} called Patmos, for the word of God, and for the testimony of Jesus Christ. (7) The narration, opening the way to the declaring of the authority and calling of John the evangelist in this singular revelation, and to procure faith and credit to this prophecy. This is the second part of this chapter, consisting of a proposition, and an exposition. The proposition shows, in Re 1:9 first who was called to this revelation, in what place, and how occupied. Then at what time, and by what means, namely, by the Spirit and the word, and that on the Lord's day, which ever since the resurrection of Christ, was consecrated for Christians: that is to say, to be a day of rest, as in Re 1:10 Thirdly, who is the author that calls him, and what is the sum of his calling. (g) Patmos is one of the islands of Sporas, where John was banished according to some historians.
People's New Testament 1:9 I John. He here names himself for the third time. The fourth and fifth times are in Re 21:2 22:8. Companion in tribulation. A partaker of the sufferings of the church like you. Kingdom and patience. In the kingdom they were called to patient endurance. Was in the isle that is called Patmos. For description of this island, see Topic 9307. Bible Commentary (Speaker's) on Revelation states: It appears to be the certain result of historical evidence that the Apostle John was banished to the island of Patmos during the reign of Domitian (A.D. 81-96) and in the fourteenth year of that reign, and was recalled from Patmos to Ephesus by the Emperor Nerva in A.D. 96.'' For the word of God. Banished on account of preaching the word of God.
Wesley's Notes 1:9 I John - The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse . Rev 1:9 - 20 Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2Tim 2:12. I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.
Scofield Reference Notes[1] isle From 1.1 to 1.20 the Seer is on the earth, looking at the vision of Christ. From 2.1 to 3.22 he is on the earth looking forward through the church-age. From 4.1 to 11.1 he is "in the Spirit" (Rev 4:2; cf Ezek 3:12-14) observing things in heaven and on earth. From 11.1 to 11.12 he is in Jerusalem with the two witnesses. From 11.13 to the end he is in heaven observing and recording things in heaven and upon the earth.
Jamieson-Fausset-Brown Bible Commentary9. I John-So "I Daniel" (Da 7:28; 9:2; 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase. also-as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship. companion-Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance. patience-Translate, "endurance." "Persevering, enduring continuance" (Ac 14:22); "the queen of the graces (virtues)" [Chrysostom]. of, &c.-The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it. was-Greek, "came to be." in . Patmos-now Patmo or Palmosa. See [2674]Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mt 20:22). for-Greek, "for the sake of," "on account of"; so, "because of the word of God and . testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [Bengel].
Matthew Henry's Concise Commentary1:9-11 It was the apostle's comfort that he did not suffer as an evil-doer, but for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour; and the Spirit of glory and of God rested upon this persecuted apostle. The day and time when he had this vision was the Lord's day, the Christian sabbath, the first day of the week, observed in remembrance of the resurrection of Christ. Let us who call him Our Lord, honour him on his own day. The name shows how this sacred day should be observed; the Lord's day should be wholly devoted to the Lord, and none of its hours employed in a sensual, worldly manner, or in amusements. He was in a serious, heavenly, spiritual frame, under the gracious influences of the Spirit of God. Those who would enjoy communion with God on the Lord's day, must seek to draw their thoughts and affections from earthly things. And if believers are kept on the Lord's holy day, from public ordinances and the communion of saints, by necessity and not by choice, they may look for comfort in meditation and secret duties, from the influences of the Spirit; and by hearing the voice and contemplating the glory of their beloved Saviour, from whose gracious words and power no confinement or outward circumstances can separate them. An alarm was given as with the sound of the trumpet, and then the apostle heard the voice of Christ.
Matthew Henry's Whole Bible CommentaryVerses 9-20 We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe, I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature. II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet. III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him. 1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God. 2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe, (1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold. (2.) The impression this appearance of Christ made upon the apostle John (v. 17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live! (3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, v. 17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages. |
