2 John 1

THE SECOND EPISTLE

The Second Epistle is addressed by the elder unto the elect lady and her children. The word elder has the same meaning as it has in 1Pe 5:1-14. Some take it that the elect lady means an assembly, and her children the members of the assembly. But this is a very strained application.

The word “Kyria” (lady) excludes this meaning, besides other reasons which we do not follow here. She was a Christian woman of note generally known and beloved, having children, whom the apostle had found walking in the truth. She had also a sister with children, who seems to have been in the same place where the apostle was, probably in Ephesus. This is indicated by the last verse of the Epistle, “The children of thy elect sister greet thee.” The keynote of this message to the elect lady, unknown by name, is the word “truth.” The apostle lets them know that he loves them, as well as all other believers in the truth. That is the ground of real love; every child of God--man, woman or child--is best beloved for the sake of the truth, the blessed truth so abundantly poured forth in the First Epistle, the truth which is Christ Himself And that truth “dwelleth in us, and shall be with us forever.” Thus the truth Known binds together in closest fellowship all who know Him.

Then follows a blessed greeting, “Grace, mercy and peace shall be with you, from the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.” The statement, “the Son of the Father” is unique; it is not found elsewhere in the New Testament and is in full keeping with the object of this little Epistle, for the denial of Christ coming in the flesh, and the warning against these deceivers, is the chief message of the Epistle. The great joy of the Apostle was that he found them walking in the truth, that the children of the elect lady walked according to the commandment received from the Father (1Jn 3:24). Having the truth necessitates walking in the truth. One who claims to have the truth and does not walk in it, shows that he does not know the truth in his heart. But walking in the truth is the result of having and knowing the truth.

What we have stated before, that these two Epistles are appendices of the First Epistle, is seen by the fifth verse (1Jn 3:23-24). It is the old and new commandment. It was old because it was manifested in Christ Himself; new because it is just as true in us as in Him. Divine love flows from love, and reproduces itself in all who know the truth, that is, who know Christ. And this is love that we walk after His commandments. It means obedience to Him, and what else is obedience but love in exercise?

But why does he write all this? With the seventh verse he gives the reason and it is a very solemn one, indeed. Well may we look to these words in our own days for they have a great meaning for the children of God living in these closing days, as they had a meaning in the beginning of the dispensation. “For many deceivers are entered into the world, who confess not that Jesus Christ is come into the flesh. This is a deceiver and an antichrist.” This was true in the beginning of the age, and all through the present age the old serpent has made its many attempts to attack Christ and foster the lies concerning His person and glory, but never before has this been so evident as in our own days. The reason is that the age is about to end. Denying that Jesus Christ is come in the flesh was mentioned by John in his First Epistle (chapter 4). It includes all phases of evil doctrines concerning Christ, the Son of the Father. It is a denial of His essential deity, His true humanity, His Virgin birth, His infallibility, His holy character, His physical resurrection, and His bodily presence in glory.

We need not mention again how many such antichrists are about in these days. And John brands them in plain words as deceivers. No matter what names they have, what scholarship and honors they claim, what beautiful characters they have assumed as natural men, if they deny anything about Christ, they are deceivers. He calls, therefore, to look diligently whether some of this awful leaven is not affecting them. If in any way they were contaminated with it they, John and the fellow teachers, might lose the full reward. (See 1Jn 2:28). Then follow the instructions in 2Jn 1:9-11.

“Whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.” Even the smallest error about the person of Christ is a transgression of the doctrine of Christ and if followed will lead to a complete rejection of the truth, as it has been so often seen in cases of apostates. Such deniers have not God, while he who abideth in the doctrine of Christ hath both the Father and the Son. After this declaration comes a divine command which is just as binding as any other command in the Word of God. “If there come any unto you, and bring not this doctrine, receive him not in your house, neither bid him Godspeed; for he that biddeth him Godspeed is partaker of his evil deeds.”

This is strong language and yet not too strong when we remember what is at stake. Any one who brings not the doctrine of Christ, the doctrine as unfolded in the previous Epistle, concerning Christ the Son of God come in the flesh, dying for sinners and all that clusters around it, is an antichrist. Furthermore he makes God a liar and in denying the doctrine of Christ robs God of His glory and man of his salvation. And every man who denies the virgin birth, or teaches the peccability of Christ, or denies His physical resurrection is such a one. He must be shunned. Fellowship with him is an impossibility. He is not to be welcomed to any Christian home, nor is he to be given the common greeting. If met anywhere there is to be no acknowledgement whatever, not even a “Good Morning” or “Good Night.” This is the meaning of the expression “Godspeed.”

But is not this intolerant? Yes, the intolerance of divine love. If such deceivers are welcomed and fellowship is had with them even in the slightest degree, the believer puts his sanction on a denier of Christ. God will hold all responsible who fellowship any man, any set of men, any institution or anything else, which deny His Son and His glory. This is unpalatable to many. Nowadays it is called “Christian charity and broadmindedness” to mingle with Unitarians, critics, and baptized infidels of various descriptions. His honor and glory is in the background. Happy are we if we stand firm and refuse such fellowship practicing this divinely given injunction by the Apostle of love. God will be our rewarder.

“Having many things to write unto you, I would not write with paper and ink, but I trust to come unto you, and speak face to face, that our joy may be full. The children of the elect sister greet thee. Amen.” Thus ends the Second Epistle.



Commentary on the Second Epistle

THE THIRD EPISTLE

The Third Epistle is addressed by the elder, the aged Apostle John, to a brother by name of Gaius. A Gaius is mentioned in Act 19:29; Act 20:4, Rom 16:23 and 1Co 1:14. It is impossible to say whether this is the same. John calls him well-beloved, whom he loved in the truth. Thus he emphasizes the truth once more as he had done before. He wishes that he might prosper in his body, in health, as even his soul prospered. He had heard from the brethren who testified of the truth in him and that he walked in the truth. He rejoiced in this and declares “I have no greater joy than to hear that my children walk in truth.” And this is not only the aged apostle’s joy, but it is the joy of the Lord. How He must rejoice when His beloved children in whom He dwells walk in truth! Gaius had been very gracious and hospitable. Perhaps the brethren who gave such a good report to John were the recipients of Gaius’s kindness. They had witnessed before the assembly how faithful he was in entertaining them, helping them on their journey in every way possible. He had done this not only with the brethren in his locality, but with brethren who were strangers, ministering servants of the Lord Jesus Christ, who went forth for His Name’s sake, taking nothing of the Gentiles. In going forth in ministering the Word they depended on the Lord.

The evil of today, even among those who preach the truth, of demanding so much money for so much service was unknown in the Church. Nowhere do we read in the New Testament of a salaried” ministry. The evils of going to the world for support of the Lord’s work, or using the methods of the world are widespread and detrimental to true faith and a true testimony to the truth. The work of the Lord and the servants of Christ are to be supported only by the Lord’s people and not by the unsaved. Such, then, who go forth for His Name’s sake, taking nothing from the Gentiles (those who are outside) are to be received and those who receive them, help them on their journey as Gaius did, are fellow helpers to the truth. They are going to share in that coming day in the fruit of their labors. This is the true fellowship in the truth, as Paul expressed it in Galatians, “Let him that is taught in the Word communicate unto him that teaches in all good things” (Gal 6:6). It is in contrast from what the Second Epistle demanded--withdrawal from those who bring not the doctrine of Christ, a complete separation from them; but here it is identification with those who know the truth and teach the truth.

This is a bright picture presented in Gaius. Alas! there is another side in this Third Epistle. There was one by name of Diotrephes. His name means “Nourished of God.” Of him John writes as follows: “I wrote unto the church, but Diotrephes, who loveth to have the preeminence among them, received us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words; and not content therewith, neither doth he himself receive the brethren, and casteth them out of the church.” We let another speak on this. “We have another evil designated very clearly here. Diotrephes is the scriptural example of the clerical tribe, as contra-distinguished from the ministry of Christ. There is no service, because there is no love. He is the representative of the spirit which opposes the free action of the Holy Spirit, setting itself even against apostolic authority in order to gain or maintain his own individual preeminence.

“Self-importance, jealousy of those over us, impatience of others equally called to serve, scorn of the assembly, yet sometimes humoring the least worthy for its own ends--such are the characteristics of clericalism. I do not mean in clergymen only; for there are men of God incomparably better than their position tends to make them; as on the other hand this evil thing is nowhere so offensive as where the truth that is owned, wholly condemns it” (William Kelly). Diotrephes wanted to be the leader of the assembly, a kind of a pope in embryo. He loved the preeminence and this self-love and seeking to maintain his position led him to act so outrageously that he excommunicated the brethren and dared to rise up against the apostle himself. What harm such jealousies, self-seeking, self-glorification and ecclesiastical bossism have worked and are working in the body of Christ! and nowhere so much as in circles where the full truth is known and confessed. But why did Diotrephes love to have the preeminence? Because, unlike the apostle and the beloved Gaius, he did not give the Lord Jesus Christ the preeminence in all things; he did not walk in the truth. When the Lord comes, before His judgment-seat, all these things will be brought to light and dealt with by Him.

John does not leave us with the sad picture of Diotrephes. “Beloved, follow not that which is evil, but that which is good. He that doeth good is of God; but he that doeth evil hath not seen God.” It is another one of the tests as we found them in the First Epistle. Doing good is the active service of love. God does not do evil, but He does good, hence if we do good as believers in truth, we are of God. Then he mentions Demetrius. Perhaps he was one of the servants who went about doing good, preaching the truth, and whom Diotrephes would not receive. How blessed that the Holy Spirit through John’s letter endorses and recommends him. “Demetrius hath good report of all, and of the truth itself; yea, and we also bear record, and ye know that our record is true. “ Such is the comfort of all true servants who walk in the truth, that the Lord knoweth. “I have many things to write, but I will not with ink and pen write unto thee. But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.” Both Epistles end, with a coming face to face meeting. Let us remember there is to be some blessed day a “face to face” meeting, when the saints of God will meet together for eternal fellowship, but above all when we shall be face to face with Him. How soon it may be! But while we wait for that meeting may we walk in the light and in the fullest enjoyment of our fellowship with the Father and with His Son, our blessed Lord. To Him be glory and dominion for ever. Amen.



Analysis and Annotations

I. THE INTRODUCTION

Jud 1:1-2

Jude in his brief introduction speaks of the Christian believers, whom he addresses, as called ones, sanctified by God the Father, and preserved in Jesus Christ. The latter statement may also be translated “kept for Jesus Christ.” What was true of the believers in Jude’s day is true of all believers. Especially comforting is the fact, that, no matter how dark the days may be, however strong the current of evil, those who are “the beloved of God called saints” will be preserved in Jesus Christ and kept for Him as the members of His body, till He comes. He keeps His own. It is the blessed assurance that the believer’s keeping rests in His own hands. In the Revelation we see in the glory vision that Christ holds seven stars in His right hand, which is the symbol of the hand of His power with which He keeps His own. Then there is the prayer that “mercy, and peace, and love may be multiplied.”

II. THE PURPOSE AND OCCASION OF THE EPISTLE

Jud 1:3-4.

“Beloved, giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to earnestly contend for the faith which was once delivered unto the saints.”

It had evidently been upon the heart of Jude to write an epistle to the Christians whom he knew. He gave all diligence to carry out his intention. This must mean that he prayed and thought over this matter. He then decided to write about the common salvation. This is the gospel.

It is the nearest and the dearest object to every believer, for it is the matchless story of God’s love. It reveals the Son of God, our Lord, who died for our sins, who was buried and rose again the third day. There are blessed depths and heights in this gospel, the salvation which believers have in common, which have never yet been measured. Jude thought to make this the theme of his epistle. Then something happened. The power which was to guide his pen constrained him to write about something else. The Holy Spirit constrained him to exhort Christians to contend earnestly for the faith once and for all delivered unto the saints. Here is a very fine illustration at the close of the New Testament of how the Word of God was given. Jude had a desire to write about the common salvation; but the Holy Spirit wanted him to write about something else and He constrained him to do so, not in his own words but in words given by God.

What faith is meant? Not a creed or confession of faith as formulated by a denomination, sect or party, but the faith, which has been delivered once for all unto the saints. It is the same faith concerning which our Lord asked the question, “Nevertheless when the Son of Man cometh, shall He find the faith on the earth?” (Luk 18:8) It is the faith revealed in the Word of God. The heart of that faith is the Son of God, our Lord Jesus Christ, and the apostles’ doctrine made known by the Holy Spirit; it is therefore the whole body of revealed truth. This faith is given by revelation, a different thing from what is being taught today, as if this faith were the product of a process of evolution through the religious experiences of the race for thousands of years. The truths which man needs cannot be found by searching. This faith is “once for all delivered unto the saints.” It is permanent, irrevocable and like Him who has revealed it, unchanging. Nor is this faith delivered to the world, but to the saints, that is to the body of Christ, the Church.

That faith was being corrupted when Jude received the commission to exhort Christians to contend earnestly for it. They were ungodly men, having taken on the Christian profession without possessing the reality of it. The evil they introduced was twofold. They turned the grace of God into lasciviousness and they denied the rights of Christ to be Lord and Master. They professed to believe in grace, but abused it so that they might indulge in their own lusts; they knew nothing of the power of godliness manifested in holy living and therefore they denied the authority of the Lord Jesus Christ.

III. EXAMPLES FROM THE PAST

Jud 1:5-10.

The Spirit of God reminds them of certain apostasies in past history and how God in judgment dealt with it. If we compare this section of Jude’s Epistle with 2Pe 2:4-8 we shall see how both documents differ from each other. Peter speaks first of the angels that sinned; then of Noah and the flood and finally of Sodom and Gomorrha and the deliverance of Lot. Jude on the other hand does not mention Noah at all, nor Lot. He speaks first of the Israelites who had come out of Egypt and were destroyed in the wilderness because they believed not. This is followed by the angels who kept not their first estate; then comes Sodom and Gomorrha and the judgment which fell upon these cities, and finally Jude adds something which is not found elsewhere in the Word of God, the incident about Michael contending with the devil about the body of Moses. It is far fetched with this different testimony which Jude gives to charge him with having copied Peter, or Peter having used Jude.

When we examine these examples of the past, we discover that they are not chronologically arranged. If they were reported according to the time when they happened, Jude, like Peter, should have mentioned first the angels that sinned; after which Sodom and Gomorrha would be in order, followed by the Israelites who fell in the wilderness and after that Michael contending with the devil. Why this unchronological arrangement in this Epistle? There must be a purpose in it. We believe the arrangement is made in the manner as it is to teach us the starting point and the goal of apostasy. It starts with unbelief The people had been saved out of Egypt, but they believed not and were destroyed in the wilderness, except those mentioned in the Word who believed.

Thus all apostasy starts with unbelief in what God has spoken. The angels which kept not their first estate, who left their own habitation, and who are now chained, are the same angels of whom Peter speaks, those who brought in the corruption described in the opening verses of Gen 6:1-22. They gave up the place assigned to them. This is the next step in the progress of apostasy. Unbelief leads to rebellion against God. Sodom and Gomorrha come next. Here we find the grossest immoralities and going after strange flesh. These vicious things are still in the world, and why are they so prominent in our days? On account of unbelief. Then follows the statement, that these apostates are filthy dreamers who defile the flesh, despise dominion, and speak evil of dignities. This is lawlessness. This is the goal of all apostasy. The predicted lawlessness with which this age ends is the fruitage of infidelity. Such is the development of apostasy. Unbelief, rebellion against God and his revealed truth, immorality and anarchy. These steps may be traced in our own times.

To show that Michael, the archangel, would not rail against the fallen angel-prince, now the devil, as these apostates despise dominions, the incident concerning Michael contending against the devil about the body of Moses is introduced. He durst not bring a railing accusation against the former Lucifer, the son of the morning, for Michael still recognized in him the once great and glorious creature. It is stated by some of the early church fathers that this episode was recorded in a Jewish apocryphal book “Assumption of Moses.” This book is no longer in existence. Another Jewish tradition has it that Michael had been given the custody of the grave of Moses.

Jude does not quote from tradition, nor does he quote from a source now no longer available, or, as others surmise, used one of Zechariah’s visions (chapter 3), but the Holy Spirit revealed unto him what actually took place when Moses had died. It seems that Michael the archangel was commissioned by the Lord to conduct the funeral of Moses (Deu 34:5-6). Then the devil appeared upon the scene claiming the body of the servant of the Lord, for what purpose is not revealed. (See annotations on Deu 25:1-19.) And Michael durst not bring against him a railing accusation but said, The Lord rebuke thee. But it is different with these apostates. They are compared with irrational animals, following their natural inclinations.

IV. A FURTHER DESCRIPTION OF THE APOSTATES

Jud 1:11-13.

The Spirit of God pronounces a woe upon them. The eleventh verse is of much importance. At the close of the New Testament we are reminded of Cain, the first murderer of the human race. Some expositors claim that his name is introduced here because he is a representative of all bad men; others think that he is mentioned because these apostates hated those who are of the truth, as Cain hated Abel. The way of Cain was the way of unbelief. He did not believe what God had spoken, while Abel believed. He had not faith like Abel, who offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous. Cain was a religious man nevertheless, but his religion may be termed a “bloodless religion.” He brought the labor of his hands, that which he had gathered from the land upon which the curse rested.

The apostates go in the same way of self-will and in that way they reject the record of God concerning His Son. They have no use for the blood of redemption; the salvation they preach is the salvation of “Do,” by character. They rush also greedily after the error of Balaam. Money is the chief object with them. They teach error for reward, knowing all along that their teaching is contrary to the revelation of God. Money, honor and glory from men, self exaltation and self gratification are the leading motives of these men. The third characteristic is the sin of Core (Korah). The sin of Korah was open rebellion and opposition against the authority of God and the priesthood He had instituted. These apostates of the last days manifest the same spirit of rebellion and defiance. They have no use for the Lord Jesus Christ as the appointed mediator, priest and advocate. The perdition of Korah will overtake them likewise.

Not Jude, but the Holy Spirit, denounces them in the strongest language. (See annotations 2Pe 2:1-22.) They are doubly dead, first in their own fallen nature, and in the second place by turning their ears from the truth and going into apostasy. They are like trees which give the promise of fruit in an imposing bloom, but which withers away; they do not yield any fruit whatever. They are plucked up by the roots without any hope of a revival. They are like the wild waves of the sea, foaming out their own shame; wandering stars to whom is reserved the blackness of darkness forever. The wandering stars in the universe belonged once to some great solar system. They detached themselves and began their wanderings. As they left their center they wandered further and further away, deeper and deeper into the immense space of cold and darkness. So these apostates left the center and became eccentric rushing, like these wandering stars of the heavens, into the outer darkness.

V. THE TESTIMONY OF ENOCH

Jud 1:14-16

The Holy Spirit introduces quite abruptly Enoch, the seventh from Adam. There is a deep spiritual significance in this. Enoch lived as an age was about to close. Before the evil days of Noah, with universal violence, corruption and wickedness, had come, Enoch walked with God and bore a prophetic testimony of what was to come in the future. He suffered on account of the testimony he bore to that generation. The ungodly spoke against him, but he kept on in his walk with God and in his testimony, till the day came when he was suddenly removed from the earth. “By faith Enoch was translated that he should not see death; and was not found, because God had translated him, for before his translation he had this testimony, that he pleased God” (Heb 11:5). Enoch represents prophetically the true Church living at the close of the age, bearing witness to the coming of the Lord, and waiting in faith for the promised translation. The Spirit of God mentions Enoch for this purpose and for our encouragement.

Much has been made by critics and rationalists about this reference to Enoch. What Jude writes about Enoch is found in a Jewish apocryphal book by the name of “The Book of Enoch.” The book consists of supposed revelations which were given to Enoch and to Moses. Its object seems to be a vindication of the ways of providence and to set forth the coming and terrible retribution for sinners. The book was known to the early church fathers who refer to it often in their writings. For centuries it seems to have been lost. About the close of the 18th Century an Ethiopian translation was discovered in Abyssinia and translated into English and German. Critics claim that this book of Enoch was used by Jude, inasmuch as he inserted this reference to Enoch, which is almost verbatim found in that book. But according to these critics the book of Enoch was written in the second century and from this they reason that Jude did not write this Epistle in the year 65 A.D.

But there are other scholars who have ascertained that the book of Enoch was in existence before Christ. Even if the critics were correct that this book was written in the second century of our era, it is no evidence that Jude could not have written his Epistle in the year as stated above. The writers of the book of Enoch might have used Jude’s statements about Enoch. The fact that Jude in giving by the Holy Spirit this paragraph concerning Enoch proves the record, whether it was handed down by tradition or written in the book of Enoch, to be true.

VI. THE EXHORTATIONS

Jud 1:17-23

These exhortations are for the people of God, whose lot is cast in these predicted evil days. The first exhortation is to remember the words which were spoken before of the apostles of our Lord Jesus Christ. To hold fast these words and remember them is the great need in the days of apostasy. Peter bears the same witness (2Pe 3:1-3). Building yourselves up on your most holy faith is the next exhortation. Nothing else is worth while building up for believers living in the last days. Prayer is needed. But it is not prayer fir the Holy Spirit, for another Pentecost, which is nowhere promised, nor for another baptism with the Spirit, but it is prayer in the Spirit. The exhortation “Keep yourselves in the love of God” means to keep oneself in the consciousness in that fellowship with the Father and with the Son of which John speaks in his first epistle, that is enjoying the love of God in Christ Jesus our Lord. Looking for the mercy of our Lord Jesus Christ unto eternal life, which means, looking for Himself, for His coming. The final exhortations give instructions as to the believer’s attitude towards those who have been led away.

VII. THE CONCLUSION

Jud 1:24-25

“Now unto Him that is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.”

Beautiful doxology with which this Epistle ends! His own are being kept in the evil days with which the age closes. They are the preserved in Jesus Christ kept for Him. And while we wait for Him, He is able to keep us not only from falling, but from stumbling. And then comes that day in which He will present His own, His beloved people, whom He bought by His own precious blood. He will present them faultless before the presence of His glory with exceeding joy. And what a day of joy and gladness, as well as of glory, it will be, when He shall see the travail of His soul and will be Satisfied, the day in which He will present to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blame! (Eph 5:27)



Analysis and Annotations

I. THE PATMOS VISION OF THE GLORIFIED SON OF MAN

CHAPTER 1

1. The introduction (Rev 1:1-3)

2. Greeting and benediction (Rev 1:4-5)

3. The praise (Rev 1:6-7)

4. The testimony of the Almighty (Rev 1:8)

5. John in Patmos (Rev 1:9-11)

6. The vision of Christ in glory (Rev 1:12-16)

7. The commission (Rev 1:17-20)

Rev 1:1-3.

The book does not contain “revelations” but it is one great revelation, “The Revelation of Jesus Christ.” The third verse is of much importance. It pronounces a blessing upon all who read and hear the words of this prophecy and who keep the things that are written therein. Here, as already stated, we read that the Revelation is a great prophecy.

Rev 1:4-5.

The churches addressed were in the Province of Asia. (See Act 16:6; Act 19:10.) The words of greeting “Grace and peace unto you” tell of the two great possessions of the Church. Though the professing Church may fail in her testimony, grace and peace, even in the dark days of apostasy, will never fail. In the greeting here Jehovah-God, the great “I am”--Who is, Who was and Who is to come--stands first. Then follows the Holy Spirit in His own completeness and His diverse activities, spoken of as “the seven Spirits.” And finally the name of our Lord. “He is the faithful witness,” who lived as such in holiness and perfect obedience on earth. “The First-Begotten from the dead” He died that shameful death on the cross and God raised Him from the dead. “The Prince of the kings of the earth.” This is His future title and glory.

Rev 1:6-7.

This is a true glory-song. It contains the blessed gospel of grace. What He has done for us; what He has made us; and what we shall be with Him. It is the first doxology in this book. See the swelling praise and worship two-fold, three-fold, four-fold and seven-fold in Rev 4:11; Rev 5:13; Rev 7:12. And then for the first time in this book His personal, visible and glorious coming is announced.

Rev 1:8.

God, so to speak, puts His seal upon it. The words of the preceding verse, “Even so, Amen,” must be read with this verse. The speaker is Jehovah, the Almighty.

Rev 1:9-11.

John was in banishment in the Isle of Patmos. Patmos is a small rocky isle, and about ten miles long and six wide. According to ancient tradition this island was used as a place of exile for offenders who belonged to the better classes. John was exiled on account of his faithful witness to the Word of God and the testimony of Jesus. He came to be in the Spirit on the Lord’s Day. Does this mean “the day of the Lord,” that is, the day of His visible manifestation, or does it mean He was in the Spirit on the Lord’s Day, the first day of the week? Dr. Bullinger teaches that the Lord’s day means “the day of the Lord” (Isa 2:12), and says: “John was not in a state of spiritual exaltation on any particular Sunday at Patmos, as the result of which he saw visions and dreamed dreams. But as we are told he found himself by the Spirit in the day of the Lord.” But this view is not correct. It is not the prophetic day of the Lord, but the Lord’s day, the day which the early Church from the beginning celebrated as the day of His resurrection. In Corinthians we read of “the Lord’s Supper” in the same way as “the Lord’s Day” is used here. Nor could John have been projected to the day of the Lord when his first message given to him by the glorified Christ concerned the church and her history on earth.

Rev 1:12-16.

A voice had spoken, as of a trumpet telling him to write in a book what he was about to see and to send the message to the seven churches. And as he turned he beheld the greatest vision human eyes have ever seen. He saw seven golden candlesticks (lampstands); these represent the seven churches (Rev 1:20) and are symbolical of the whole Church. “In the midst,” John saw one “like unto a Son of Man.” But He is more than Man, He is the Ancient of Days as well as Son of Man, the Alpha and the Omega, in His humiliation and in His exaltation. He was the Son of Man on earth; He is the Son of Man in glory. When He comes back to earth and receives the kingdom, He will receive it as Son of Man to judge the earth in righteousness. Here we behold Him in His judicial character. The robe down to His feet expresses His dignity as the King-Priest, who is about to enter upon His future work. The golden girdle is symbolical of His divine righteousness. His white head and hair identify Him with the person whom Daniel saw sitting in judgment (Dan 7:9-12). The flaming eyes, the fiery burning feet, the voice like the sound of many waters, the two-edged sword, all are symbolical of His glory and character.

There is one feature of the vision which needs an explanation. What do the seven stars mean, which are in the right hand of the Son of Man? Rev 1:20 gives the answer, They are the seven angels of the seven churches. Angels and stars are symbolical figures. The application of these terms to church-officers or bishops and pastors is incorrect. Stars are used in scripture to typify true believers. Stars are heavenly bodies which shine during the night; so are true believers in a heavenly position with the responsibility to shine in the night. The lampstands represent the visible, professing Church; the stars represent the true believing element in the Church. They are in the right hand of Himself, held securely there. Furthermore, only true believers have an ear to hear what the Spirit saith. The stars are called angels, because an angel is a messenger and true believers are likewise that.

Rev 1:17-20.

John fell at His feet as dead. Compare with Dan 10:4-11. The vision was overpowering. But graciously His hand rests upon His prostrated disciple, the same who once leaned upon His bosom, and he hears the blessed words His people know and love so well, “Fear not!” Once more He bears witness as to Himself He is “He that liveth,” the Jehovah, the Self-existing One; He was dead; He died the sinner’s death and won the victory. He is alive forevermore; as the Risen One He has the key of Hades and of death. Then follows the commission which the reader finds fully explained in the Preface and Key to Revelation.