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| THE REVELATION OF JOHN |
CHAPTER 1
1. The Revelation (ἀποκάλυψις). The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 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 Luke 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 (1 Cor. 14:6, 26). Special revelations are granted to Paul (2 Cor. 12:1, 7).
(c.) The second coming of the Lord (1 Pet. 1:7, 13; 2 Thess. 1:7; 1 Cor. 1:7) in which His glory shall be revealed (1 Pet. 4:13), His righteous judgment made known (Rom. 2:5), and His children revealed in full majesty (Rom. 8:19).
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,
(a.) Gal. 1:16; 3:23; Eph. 3:5; 1 Pet. 1:12.
(b.) Matt. 11:25, 27; 16:17; Luke 10:21, 22; 1 Cor. 2:10; 14:30; Philip. 3:15.
(c.) Matt. 10:26; Luke 2:35; 12:2; 12:30; Rom. 1:17, 18; 8:18; 1 Cor. 3:13; 2 Thess. 2:3, 6, 8; 1 Pet. 1:5; 5:1.
The word is compounded with ἀπό from, and καλύπτω to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, “the Lord opened or unveiled his eyes (ἀπεκάλυψεν τοὺς ὀφθαλμοὺς: Num. 22:31, Sept.). So Boaz to Naomi’s kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” (ἀποκαλύψω τὸ οὖς σου: Ruth 4:4, Sept.). Lit., I will uncover thine ear.
The noun ἀποκάλυψις revelation, occurs only once in the Septuagint (1 Sam. 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. 2:19, 22, 28.
In classical Greek, the verb is used by Herodotus (1:119) of uncovering the head; and by Plato: thus, “reveal (ἀποκαλύφας) 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: Ὀπτασία a vision (Luke 1:22; Acts 26:19; 2 Cor. 12:1). Ὅραμα a vision (Matt. 17:9; Acts 9:10; 16:9). Ὅρασις a vision (Acts 2:17; Apoc. 9:17. Of visible form, Apoc. 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, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.
Ἐπιφάνεια appearing (hence our epiphany), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Tim. 1:10, where it signifies His first appearing in the flesh. See 2 Thess. 2:8; 1 Tim. 6:14; Tit. 2:13. As distinguished from this, ἀποκάλυφις is the more comprehensive word. An apocalypse may include several ἐιφάνριαι appearings. The appearings are the media of the revealings.
Φανέρωσις manifestation; only twice in the New Testament; 1 Cor. 12:7; 2 Cor. 4:2. The kindred verb φανερόω to make manifest, is of frequent occurrence. See on John 11:1. It is not easy, if possible, to show that this word has a less dignified sense than φανερόω. The verb φανερόω is used of both the first and the second appearing of our Lord (1 Tim. 3:16; 1 John 1:2; 1 Pet. 1:20; Col. 3:4; 1 Pet. 5:4). See also John 2:11; 21:1.
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυφις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις 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 (δεῖξαι). Frequent in the Apocalypse (4:1; 17:1; 21:9; 22:1). Construe with ἔδωκεν gave: gave him to shew. Compare “I will give him to sit” (ch. 3:21): “It was given to hurt” (ch. 7:2): “It was given him to do” (A. V. “had power to do;” ch. 13:14).
Servants (δούλοις). Properly, bond-servants. See on Matt. 20:26; Mark 9:35.
Must (δεῖ). As the decree of the absolute and infallible God.
Shortly come to pass (γενέσθαι έν τάχει). For the phrase ἐ τάχει shortly, see Luke 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 2 Pet. 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety.
He sent (ἀποστείλας). See on Matt. 10:2, 16.
Signified (ἐσήμανεν). From σῆμα a sign. Hence, literally, give a sign or token. The verb occurs outside of John’s writings only in Acts 11:28; 25:27. See John 12:33; 18:32; 21:19. This is its only occurrence in the Apocalypse. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Apoc. 12:1.
Angel (ἀγγέου). Strictly, a messenger. See Matt. 11:10; Luke 7:24; 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan. 8:15, 16; 9:21; 10:10; Zech. 1:19). See on John 1:51.
Servant. Designating the prophetic office. See Isa. 49:5; Amos 3:7; compare Apoc. 19:10; 22:9.
John. John does not name himself in the Gospel or in the Epistles. 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; 9:2.
2. Bare record (ἐμαρτύρησεν). See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel The aorist tense is the epistolary aorist. See on 1 John 2:13, and compare the introduction to Thucydides’ “History:” “Thucydides, an Athenian, wrote (ξυνέγραψε) the history of the war,” etc.; placing himself at the reader’s standpoint, who will regard the writing as occurring in the past.
Word of God. Not the personal Word, but the prophetic contents of this book. See 22:6.
Testimony (μαρτυρίαν). For the phrase to witness a witness see John 5:32. For the peculiar emphasis on the idea of witness in John, see on John 1:7. The words and the idea are characteristic of the Apocalypse as of the Gospel and Epistles.
And (τε). Omit. The clause all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ, marking these as seen by him. Rev. adds even.
All things that he saw (ὅσα εἶδεν). Lit., as many things as he saw. In the Gospel John uses the word εἶδεν saw, only twice of his own eye-witness (1:40; 20:8). In the Apocalypse it is constantly used of the seeing of visions. Compare 1:19. For the verb as denoting the immediate intuition of the seer, see on John 2:24.
3. Blessed (μακάριος). See on Matt. 5:3.
He that readeth (ὁ ἀναγινώσκων). See on Luke 4:16. The Reader in the Church. See 2 Cor. 3:14. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70.
And keep (καὶ τηροῦντες). The absence of the article from τηροῦντες keeping (compare οἱ ἀκούοντες they that hear), shows that the hearers and the keepers form one class. Τηρεῖν to keep, is a peculiarly Johannine word, and is characteristic of the Apocalypse as of the other writings in its own peculiar sense of “keeping” in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved, 1 Pet. 1:4.
Prophecy. See on prophet, Luke 7:26.
Which are written (τὰ γεγραμμένα). Perfect participle, have been written, and therefore stand written.
The time (ὁ καιρὸς). See on Matt. 12:1.
At hand (ἐγγύς). Lit., near. See on shortly, ver. 1.
4. John. Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized
Marvin Richardson Vincent, Word Studies in the New Testament, vol. 2 (New York: Charles Scribner’s Sons, 1887), 405–410.
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