Revelation 1:1

1. Title of the book, Revelation 1:1-3.

1. The In modern style the first three verses would have been printed on a first title-page, with Revelation 1:3 for the author’s motto, and with names of publishers at bottom. Revelation 1:4-8 are the dedication, namely, to the seven Churches. At Revelation 1:9 begins the Apocalypse proper. Like most title-pages, this was apparently written after the book was finished, and it informs us how the writer came by its contents.

Revelation, or Apocalypse, means, literally, an unveiling or uncovering, namely, of some hitherto hidden or unseen object. The conception is, that St. John’s perceptions were so super-naturalized that the hidden things of God’s administration could be made bare before his eyes, as in a moving panoramic representation. It was a revelation of, that is, by, Jesus Christ as its immediate bestower. And that not only from his self-revelation in the Christophany of 9-20, but also from his conquering, (v, 5, where see note,) as Mediator, to open the seven seals, without which no disclosure could be made.

God gave The theophany of chaps, iv and v explains this gave by showing God upon the throne, with the whole apparatus of revelation, yet not allowing the seals to be opened except to the adored and all-meriting Lamb. God, therefore, gave this revelation unto him as part of his winnings through his death and mediation.

To show To exhibit; for as John saw the unveiling, (Revelation 1:3,) so it was Christ’s purpose through him to have it exhibited to all.

His servants The seven Churches and the universal Church by them represented. For as Christ gave through John, so John gives through his apostolic seven the unveiling to the ecumenical Church. So this revelation comes from God, through Christ, through the angel, through John, through the seven, down even to us.

Shortly come to pass Shortly, by the arithmetic of eternity. See note on 2 Peter 3:8. The same note of immediateness at close of Revelation 1:3, and in Revelation 22:20. Dusterdieck decides that “the evasion that the shortly should be reckoned the divine mode of computation, according to St. Peter’s words, is contrary to the context,” but gives no reason. Hengstenberg gives for the same decision the reason that when God speaks to man, he must speak in a human manner. Therein he contradicts St. Peter, who, on this very point, declares that God does speak to man according to a divine arithmetic.

Alford here fairly breaks down. Through his whole commentary he stiffly maintains that all such expressions mean that the New Testament writers thought and said that the second advent would be in their own day. With this view we have taken issue at passage after passage. At last, when he comes to the Apocalypse, he happily turns about and takes precisely our own grounds. Pity he could not have sponged out his previous notes.

By his angel Doubtless the interpreting angel of Revelation 17:1; Revelation 17:7; Revelation 17:15, who appears also at Revelation 19:9; Revelation 21:9; Revelation 22:1; Revelation 22:6. This last text nearly repeats the words here, and adequately explains them. The idea of some commentators that there was an attendant exhibiting angel from the beginning to end is not implied in the words.