Book of Revelation Chapter 1 Vs. 9

 

Vision of the Son of Man

Rev. 1:9 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 called Patmos, for the word of God, and for the testimony of Jesus Christ.

I...

ἐγώ

egṓ; gen. emoú or mou, 1st person sing. personal pron. I. The monosyllabic forms mou, moi, me, are usually enclitic (receive no accent), but have an independent accent after a prep., except in prós me. Various forms include hēmín, dat. pl. and ēmṓn, gen. pl.

(I) Nom. egṓ, pl. hēmeís (Mat. 8:7; 28:14; Mark 14:58 Acts 17:3). With a certain emphasis (Mat. 3:11, 3:14; 5:22, 5:28, 5:32, 5:34; John 4:26). With a mark of distinction (Mat. 6:12; 17:19; 19:27). Paul uses this pron. in the sing. sometimes to express the totality of the people he has in mind as if he were their representative, thus he used egṓ, I, for hēmeís, nom. pl., we (Rom. 7:9, 7:14, 7:17, 7:20, 7:24-25; 1Cor. 10:30). Sometimes he uses hēmeís, we, for egṓ, I (1Cor. 1:23; 2:12; 4:8, 4:10). In the phrases "Behold, I am here Lord" (idoú, behold; egṓ, I) (Acts 9:10), and "I go sir" (egṓ Kúrie) (Mat. 21:30), the word egṓ is used in lieu of an affirmative adv., it is well, acceptable with me. See also Sept.: Gen. 22:1, 22:11; 27:24; 1Sam. 3:8; 2Sam. 20:17.

(II) The gen. mou (not emoú), mine (Mat. 2:6; Luke 7:46; John 6:54), and hēmṓn, ours (Mat. 6:12; Luke 1:55; Rom. 6:6), are often used instead of the corresponding poss. pron. emós. Also mou as pass. or obj. in John 15:10 "in my love" (en tḗ agápē mou), meaning in the love of mine or towards me.

(III) In the dat. in the phrase tí emoí kaí soí, "What is it to me and thee?" (tí [the neut. of tís], what; emoí [the sing. dat. of egṓ, I]; kaí, and; soí, sing. dat. meaning thou, you), meaning "What is there common between us? What have I to do with thee?" (a.t. [Mat. 8:29; Mark 5:7; Luke 8:28; John 2:4; Sept.: Jdg. 11:12; 2Sam. 16:10; 19:22]).

This statement follows the breif words of God almighty, as John now identifies himself as the next speaker in this chores of voices. We already saw in Rev. 22 that voices alternate between the almighty God (Ver.13) and Jesus, (Ver.16). Other voices in that same chapter include the angel (or messanger), the Spirit, and the Bride.

John...

’Ιωάννης

Iōánnēs; gen. Iōánnou, masc. proper noun transliterated from the Hebr. Yōchānān, Jehovah given or Jehovah has been gracious. John. This name is given to five different persons in the NT:

(I) John the Baptist (Mat. 3:1), the son of Zechariah and forerunner of Christ, beheaded by order of Herod Antipas (Mat. 3:4, 3:13-14; 14:2-4, 14:8, 14:10; Luke 1:13, 1:60, 1:63).

(II) The apostle, the son of Zebedee and brother of James (Mat. 4:21; 10:2; 17:1; Mark. 1:19, 1:29; Luke 5:10).

(III) John Mark, the companion of Paul and Barnabas and writer of the second gospel (Acts 12:25; 13:5, 13:13; 15:37).

(IV) A relative of Annas the high priest and a member of the Sanhedrin who took part with Annas, Caiaphas, Alexander, and other relatives of Annas in calling Peter and John to account for their preaching about Jesus (Acts 4:6).

who also am your...

ὑμῶν

humṓn; 2d person personal pron., gen. of humeís, you. Of, from, or concerning you, pl., or in regard to yourselves.

Ant.: hēmṓn, of or from us, our, ours.

brother...

ἀδελφός

adelphós; gen. adelphoú, fem. adelphḗ, masc. noun from the collative a (G1), denoting unity, and delphús (n.f.), a womb. A brother. Adelphós generally denotes a fellowship of life based on identity of origin, e.g., members of the same family (Mat. 1:2; Luke 3:1, 3:19; 6:14); members of the same tribe, countrymen, and so forth (Acts 3:22; 7:23; Rom. 9:3). One of the same nature, a fellow man was regarded as a brother (Mat. 5:22-24, 5:47). Adelphós also came to designate a fellowship of love equivalent to or bringing with it a community of life (Mat. 12:50; Mark 3:35; 10:29-30; Acts 12:17). In this manner Jesus speaks of His brethren (Mat. 25:40; 28:10; John 20:17; Rom. 8:29; Heb. 2:11, 2:17). The members of the same Christian community are called brothers (John 21:23; Acts 9:30; Rom. 16:14; 1Cor. 7:12).

The Hebr. word ’āch encompassed more distant relatives (Gen. 14:16; 29:12, 29:15); therefore, some argue that this ought to be taken into consideration where brothers and sisters of the Lord Jesus are referred to (Mat. 12:46-47; 13:55; Mark 3:31-32; 6:3; Luke 8:19-20; John 2:12; Acts 1:14). However, the only passage where the brothers of Jesus are not conjoined with His mother is John 7:3, 7:5, 7:10. The conjoined mention of the mother of Jesus appears to imply that children of the same mother are meant.

Deriv.: adelphótēs, brotherhood; philádelphos, one who loves his brother; pseudádelphos, false brother.

Syn.: súntrophos, companion; suggenḗs, relative.

Ant.: xénos, stranger; pareísaktos, one who was smuggled in; parepídēmos alien, foreigner.

Compare Dan. 7:28; 9:2; 10:2. ho am also your brother

Omit καὶ, also, and render as Rev., John your brother.

and companion... Greek: sungkoinonos, partaker, as in note, Phlp. 1:7.

and companion...

συγκοινωνός

sugkoinōnós; gen. sugkoinōnoú, masc.-fem. noun from koinōnós, a companion, partner. A partaker together with others, a fellow or joint partaker, a sharer with someone (Rom. 11:17; 1Cor. 9:23; Php. 1:7). With en, in, (Rev. 1:9).

Syn.: summétochos, a fellow partaker.

Wev., better, partaker with you. See Phlp. 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, 1Jhn. 1:3.

in tribulation...

θλίψις

thlípsis; gen. thlípseōs, fem. noun from thlíbō, to crush, press, compress, squeeze, which is from thláō (n.f.), to break. Tribulation, trouble, affliction.

(I) In a figurative manner, pressure from evils, affliction, distress (2Cor. 2:4; Php. 1:16); of a woman in travail (John 16:21). Often as a metonym for evils by which one is pressed, i.e., affliction, distress, calamity (Mat. 13:21; Acts 7:10-11; Rom. 5:3; 2Cor. 1:4; Heb. 10:33). In apposition in Mark 13:19. With the syn. stenochōría, literally narrowness of room, anguish, distress (Rom. 2:9); with anágkē, constraint, necessity (2Cor. 6:4; 1Th. 3:7). See Sept.: 1Sam. 10:19; Psm. 119:143; Isa. 8:22.

(II) Related to stenochōría, distress, narrowness, occurring only four times with the connotation of narrowness, from stenós, narrow of room, confined space. In three of the four occurrences in the NT, stenochōría is associated with thlípsis (Rom. 2:9; 8:35; 2Cor. 6:4). Thlípsis refers more to being crushed while stenōchoría refers more to narrowness of room or discomfort. Tribulation may affect either body or mind or both. Those who marry heedless of "the present distress," which means the realization of the difficulties of married life, "shall have tribulation in the flesh" (a.t. [1Cor. 7:28]). Paul writes to the Corinthians, "Out of much tribulation and anguish of the heart" (a.t. [2Cor. 2:4]). Paul's tribulation (expressed by the pres. part. thlibómenoi, being afflicted) in Macedonia consists of fears within, while his flesh had no relief (2Cor. 7:5). To Paul anxiety about the faithfulness of his converts and the progress of the gospel is the source of tribulation (Php. 1:16; 1Th. 3:7).

(III) Tribulation may be produced by various causes. The famine caused the inhabitants of Egypt and Canaan great tribulation (Acts 7:11). The captured Joseph suffered tribulation in Egypt (Acts 7:10). At least part of the tribulation of the Corinthians was poverty (2Cor. 8:13). By ministering to Paul's need, the Philippians had fellowship with his tribulation (Php. 4:14). The lot of the fatherless and widows is tribulation (Jas. 1:27). Such tribulation may be relieved (1Tim. 5:10, where is found thliboménois, the pl. dat. pres. part., to those afflicted). Sometimes tribulation is the punishment of sin. To those who troubled the Thessalonian Christians, God would recompense tribulation (2Th. 1:6). There shall be "tribulation and anguish upon every soul of man that doeth evil" (Rom. 2:9). God will cast the woman, Jezebel, out of the church of Thyatira and those who "commit adultery with her into great tribulation" (Rev. 2:22).

Greek: thlipsis, used five times in Revelation: four times of persecution of Christians in John’s day (Rev. 1:9; 2:9, 2:10, 2:22), and once of the future great tribulation (Rev. 7:14). See, 2Cor. 1:4.

See on Mat. 13:21 Persecution for Christ's sake, and illustrated by John's own banishment.

and in the kingdom...

βασιλεία

basileía; gen. basileías, fem. noun from basileús, king. Royal dominion, kingdom (Mat. 4:8). Basileía tṓn ouranṓn "the kingdom of heaven" or of the heavens, a phrase peculiar to Matthew (Mat. 3:2; 4:17; 5:3, 5:10, 5:19-20; 7:21; 8:11; 10:7; 11:11-12; for which the other evangelists use basileía toú Theoú, "the kingdom of God" (Mark 1:15; 4:11, 4:26, 4:30; 9:1, 9:47; 10:14-15, 10:23-25; 12:34; 14:25; 15:43; Luke 4:43; 6:20; 7:28; 8:1, 8:10; 9:2, 9:11, John 3:3, 3:5), which Matthew also uses in Mat. 12:28; 19:24; 21:31, 21:43. Essentially the two terms mean the same and are interchangeable (Mat. 19:23-24). Spiritually the kingdom of God is within the human heart (Luke 17:21). Both expressions also refer to the prophecies of Dan. 2:44; 7:13 f. and denote the everlasting kingdom which God the Father will give to Christ the Son, namely, the spiritual and eternal kingdom which is to subsist first in more imperfect circumstances on earth, but afterwards will appear complete in the world of glory (Mat. 25:31 ff.; Mark 13:26 f.; Luke 21:27 f.). In some verses the kingdom of heaven more particularly signifies God's rule within us while we are on this earth (Mat. 13:41, 13:47; 20:1); at other times it indicates only the state of glory (1Cor. 6:9-10; 15:50; Gal. 5:21).

(I) Dominion, reign, the exercise of kingly power (Mat. 6:13; Luke 1:33; 19:12, 19:15; Heb. 1:8; Rev. 17:12, 17:17-18; Sept.: 1Sam. 10:16, 10:25; 13:13; 28:17). In Rev. 1:6, the TR has basileís, kings.

(II) Dominions, realm, i.e., a people in a territory under kingly rule (Mat. 4:8; 12:25-26; Mark 24:7; 3:24; 6:23; 13:8; Luke 4:5; 11:17-18; 21:10; Heb. 11:33; Rev. 11:15; 16:10; Sept.: Gen. 10:10; Num. 32:33; Jos. 11:10; Est. 2:3).

(III) The phrases hē basileía toú Theoú, "the kingdom of God" (Mat. 6:33; Mark 1:15; Luke 4:43; 6:20; John 3:5); "his kingdom," referring to Christ (Mat. 13:41 [cf. Mat. 20:21]); "the kingdom of our father David" (Mark 11:10); "the kingdom of Christ and of God" (Eph. 5:5); "the kingdom . . . of Jesus Christ" (Rev. 1:9); "heavenly kingdom" (2Tim. 4:18); and he basileía, "the kingdom" (Mat. 8:12; 9:35) are all syn. in the NT and mean the divine spiritual kingdom, the glorious reign of the Messiah. The idea of the kingdom has its basis in the prophecies of the OT where the coming of the Messiah and His triumphs are foretold (e.g., Psm. 2; 110; Isa. 2:1-4; 11:1 ff.; Jer. 23:5 ff.; 31:31 ff.; 32:37 ff.; 33:14 ff.; Ezk. 34:23 ff.; 37:24 ff.; Mic. 4:1 ff., and especially Dan. 2:44; 7:14, 7:27; 9:25 ff.). His reign is described as a golden age when true righteousness will be established, and with it the theocracy will be established bringing peace and happiness. Prior to the visible manifestation of this kingdom and its extension to the material and natural realms of the world, it exists spiritually in the hearts of men, and thus it was understood by Zacharias (Luke 1:67 ff.); Simeon (Luke 2:25 ff.); Anna (Luke 2:36 ff.); Joseph (Luke 23:50-51).

The kingdom of or from the heavens that Christ will establish on earth at the second coming (Rev. 1:6, 1:9; 5:10; 11:15; 12:10; 20:4-6; 22:5). See, Mat. 4:17; 19:24.

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; 5:24; 6:47, 6:54; 1Jhn. 5:11. In all these things we are abundantly the conquerors (Rom. 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 the kingdom, because, if we suffer together we shall also reign together (Richard of St. Victor, cited by Trench). Compare Acts 14:22.

and patience of...

ὑπομονή

hupomonḗ; gen. hupomonḗs, fem. noun from hupoménō, to persevere, remain under. A bearing up under, patience, endurance as to things or circumstances. This is in contrast to makrothumía, long-suffering or endurance toward people. Hupomonḗ is associated with hope (1Th. 1:3) and refers to that quality of character which does not allow one to surrender to circumstances or succumb under trial.

(I) Particularly with the gen. of thing borne, as evils (2Cor. 1:6).

(II) Generally meaning endurance, patience, perseverance or constancy under suffering in faith and duty. Used in an absolute sense (Luke 8:15; Rom. 8:25; 2Cor. 6:4; 12:12; Col. 1:11; Heb. 10:36; 12:1; Jas. 1:3-4; 2Pet. 1:6; Rev. 2:3); by the gen. of that in or to which one perseveres (Rom. 2:7; 1Th. 1:3; 2Th. 3:5; Rev. 1:9; 3:10). Followed by the gen. of person (Luke 21:19; 2Th. 1:4; Jas. 5:11; Rev. 2:2, 2:19, the precept of constancy toward God; Rev. 13:10; 14:12). Specifically patience as a quality of mind, the bearing of evils and suffering with tranquil mind (Rom. 5:3-4; 15:4-5, God who bestows patience; 1Tim. 6:11; 2Tim. 3:10; Tit. 2:2; Sept.: Ezra 10:2; Psm9:19).

Syn.: anochḗ, forbearance, tolerance; epeíkeia, clemency, gentleness.

Ant.: aganáktēsis, indignation; orgḗ, anger, wrath; thumós, indignation.

Greek: hupomone, patience or endurance; used seven times in Revelation of the endurance of Christians in sufferings (Rev. 1:9; 2:2-3, 2:19; 3:10; 13:10; 14:12).

Lit., remaining behind or staying, from μένω, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Heb. 12:2, 12:3; compare Mat. 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's patience, Barrow remarks, Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all those grievances, and a strong natural aversation from under going them;...but from a perfect submission to the divine will, and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring. The same writer defines patience as follows: That virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requireth and good reason directeth (Sermon XLII., On Patience).

From μακρός, long, and θυμός, soul or spirit, but with the sense of strong passion, stronger even than ὀργή, anger, as is maintained by Schmidt Synonymik, who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή, uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, ὑπομονή is perseverantia and patientia both in one. Thus Bishop Ellicott: The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world. Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς, in a manly way, and contrasts it with ἀνάνδρως, unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή, toward things. The former is ascribed to God as an attribute (Luke 18:7; 1Pet. 3:20; 2Pet. 3:9, 3:15), the latter never; for the God of patience (Rom. 15:5) is the God who imparts patience to his children. There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist.

of Jesus...

’Ιησοῦς

Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).

(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).

(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.

(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.

Christ...

Χριστός

Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.

(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom. 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Acts 5:42; 9:34; 1Cor. 3:11), Iēsoús Christós (John 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).

(II) As a proper noun, Christ.

(A) Used in an absolute sense, Christós or ho Christós chiefly in the epistles referring to the Messiah (Rom. 5:6, 5:8; 8:10; 1Cor. 1:12; 3:23; Gal. 1:6-7; 2:20; Eph. 4:12; Heb. 3:6; 5:5; 1Pet. 1:11; 4:14).

(B) More often joined with Iēsoús (Mat. 1:16, "Jesus the One called Christ" [a.t.]); Iēsoús Christós in the Gospels (Mat. 1:1, 1:18; Mark 1:1; John 1:17; Acts 3:6, "In the name of Jesus Christ"; Acts 4:10; 8:12; 10:36; 28:31; Rom. 1:1, 1:6, 1:8; 1Cor. 1:1; 5:4). Christós Iēsoús, stressing the deity of Christ first and then His humanity only after His resurrection beginning with Acts 19:4 and often in the epistles (Rom. 3:24; 8:2, 8:39; 15:5; 1Cor. 1:2, 1:30; Gal. 3:26; 4:14; Php. 2:5; Php. 3:3, 3:8; Col. 1:4; Heb. 3:1). For the use of ho Kúrios, the Lord, in connection with the names Iēsoús and Christós, see Kúrios, Lord (cf. II, B, 2).

The best texts omit Christ and insert ἐν in; rendering, as Rev., kingdom and patience which are in Jesus.

Here John gives a brief description of his situation at the time he saw the vision and authored the letter. While we might have liked to know the exact year of writing, in the author's mind it was sufficient simply to mention his exile on Patmos, an island where the Roman goverment was known to send political prisoners.

was...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

Lit., I came to pass, i.e., I found myself: The past tense seems to imply that John was no longer in Patmos when he wrote.

in the isle...

νῆσος

nḗsos; gen. nḗsou, fem. noun. An island (Acts 13:6; 27:26; 28:1, 28:7, 28:9, 28:11; Rev. 1:9; 6:14; 16:20; Sept.: Psm. 72:10; Ezk. 26:15, 26:18).

Deriv.: nēsíon, a small island.

that is called Patmos...

Πάτμος

Pátmos; gen. Pátmou, fem. proper noun. Patmos, a small island in the Aegean Sea located twenty-eight miles south of Samos. It is twenty-five square miles in area and very rocky and barren which made it one of the suitable spots for the banishment of Roman criminals. The coast is rock-bound, but indented with several deep bays. The Apostle John was banished to Patmos by the Emperor Domitian in A.D. 95 (Rev. 1:9). A cave in the southern part of the island is held traditionally to be the place where John received the Revelation. On the top of the mountain is a monastery built in honor of Saint John with a library containing about 240 MSS.

A volcanic, treeless, rocky island about 6 x 10 miles, 30 miles southwest of Samos. It was made a place of exile by the Romans for the lowest of criminals.

Now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called the grotto of the Apocalypse, in which the apostle is said to have received the vision. The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its white cloud (Rev. 14:14), sometimes torn with lightnings and thunderings, and darkened by great hail, or cheered with a rainbow like unto an emerald (Rev. 4:3; 8:7; 11:19; 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Rev. 6:14; 16:20). When he looked round, above or below, the sea would always occupy the foremost place... the voices of heaven were like the sound of the waves beating on the shore, as the sound of many waters (Rev. 14:2; 19:6); the millstone was cast into the sea (Rev. 18:21); the sea was to give up the dead which were in it (Rev. 20:13) (Stanley, Sermons in the East).

for the word... Two reasons for John’s exile (Rev. 1:2, 1:9):

1. Preaching the Word of God.

2. Testifying of Jesus Christ.

λόγος

lógos; gen. lógou, masc. noun from légō, to speak intelligently. Intelligence, word as the expression of that intelligence, discourse, saying, thing.

(I) Word, both the act of speaking and the thing spoken.

(A) Word, as uttered by the living voice, a speaking, speech, utterance (Mat. 8:8; Luke 7:7; 23:9; 1Cor. 14:9; Heb. 12:19); a saying, discourse, conversation (Mat. 12:37; 15:12; 19:22; 22:15; 26:1; John 4:29; Acts 5:24). Metonymically, the power of speech, delivery, oratory, eloquence (1Cor. 12:8; 2Cor. 11:6; Eph. 6:19). To speak a word against someone (Mat. 12:32); to someone (Luke 12:10). The Word of God, meaning His omnipotent voice, decree (2Pet. 3:5, 3:7; Sept.: Psm. 32:6 [cf. Gen. 1:3; Psm. 148:5]).

For is because of: on account of. The expression is commonly explained with reference to John's banishment as a martyr for Christian truth. Some, however, especially those who desire to overthrow John's authorship of the book, explain that he was in Patmos for the sake of preaching the word there, or in order to receive a communication of the word of God. Apart, however, from the general tone of John's address, which implies a season of persecution, the phrase for the word of God occurs in two passages where the meaning cannot be doubtful; Rev. 6:9, and Rev. 20:4.

and for the testimony...

μαρτυρία

marturía; gen. marturías, fem. noun from marturéō, to witness. A witness, certification (John. 1:7), testimony (Mark 14:55-56, 14:59; Luke 22:71), that which someone witnesses or states concerning a person or thing (Acts 22:18; 1Tim. 3:7; Tit. 1:13). Used of the testimony of John the Baptist concerning Jesus (John 1:19; 5:36); of the declarations of Jesus concerning Himself (John 5:31; 8:13-14). It is a declaration by a witness who speaks with the authority of one who knows (John 5:34; 3Jn. 1:12). In 1Jn. 5:9-11, John refers to the record of witness as being the fact that God in His Son has given eternal life to believers. In John 3:11, 3:32-33, the testimony of Jesus is that which He declares with the authority of a witness, of one who knows (John 3:11). However, in Rev. 1:2, 1:9, "the testimony of Jesus" is the announcement of the gospel, the apostolic preaching of Christ as determined by the Apostle's testimony (Rev. 1:2, "all things that he saw"). This testimony especially concerns Christ and is based upon a personal knowledge of Him (Rev. 12:17; 19:10; 20:4). That marturía is used in the NT to denote martyrdom is an untenable inference from Rev. 11:7; 12:11.

Deriv.: pseudomarturía, a false witness.

Syn.: bebaíōsis, confirmation; plērophoría, complete information, full assurance; phanérōsis, manifestation; éndeixis, evident token; apódeixis, demonstration, proof; apokálupsis, revelation.

Ant.: kálumma, cover, veil.

For the phrase to witness a witness see John 4:32. For the peculiar emphasis on the idea of witness in John, see on John 1:7. The words and the ideas are characteristic of Revelation as of the Gospel and Epistles. Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1Pet. 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, 5:34, 5:37); the witness of Christ himself (John 8:14; 18:37); the witness of works (John 5:17, 5:36; 10:25; 14:11; 15:24); the witness of Scripture (John 5:39, 5:40, 5:46; 1:46); the witness of the forerunner (John 1:7; 5:33, 5:35); the witness of the disciples (John 15:27; 19:35; 21:24; 1Jhn. 1:2; 4:14); the witness of the Spirit (John 15:26; 16:13, 16:14; 1Jhn. 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony.

Of Jesus... see above.

Christ... see above.

John identifies with the suffering believers in Rev. 1:9 by referring to himself as their brother, and companion in tribulation revealing his relation to the seven churches of Asia, these churches were undergoing persecution by the Roman Emperors then he describes the place where he received the Revelation, exiled and alone on the Isle of Patmos banished for the Word of God; and that while there, he was quickened by the Spirit and saw these revelations of things which would shortly come to pass, Rev. 1:10; 4:2; 17:3; 21:10.

As John is speaking here he is an anointed servant of Jesus. He explains that believers in Jesus, then and now, will have tribulation. Tribulation is to make believers strong. Also to see, if under stressful situations, we still believe. This new message the church is sending out that Christians do not have problems is in error. In the Old and New Testament, men and women of God have had to stand midst tribulations and trials. Even Jesus was tried forty days and nights. Problems come to all. The difference is in the way you handle the problems.

John was not trying to impress anyone of how spiritual he was. He was alone on the isle of Patmos. The authorities had sent John to this isle to stop him from proclaiming Jesus. But we see that God had plans for this stay, as well. God's purpose in John being on the isle was to receive the Word of God, and for the testimony of Jesus. The enemy planned evil for John's stay here, but God turned something bad into something wonderful for all time.

John was full of patience, not his own, but the patience of Jesus. John knew the bottom line about the kingdom, as well. This was not a time of despair; he found this a great time to be with Jesus with no interruptions.

Romans 5:3 "And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;"

Acts 14: "Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God."

This isle of Patmos was a special place for what we would call hardened criminals.

It was in exile that Jacob met God at Bethel. God helps us in our greatest need. Moses was in exile when he saw the burning bush.

Elijah heard the still quiet voice of God while he was running for safety. Daniel was also in exile when he saw the Ancient of Days.

Sometimes God must get us alone before He can reveal Himself to us.

The Patmos vision of Christ glorified

The location of the dramatic revelation of Christ recorded in this book was the island of Patmos, a small island in the Aegean Sea southwest of Ephesus and between Asia Minor and Greece. According to several early church fathers Irenaeus, Clement of Alexandria, and Eusebius, John was sent to this island as a prisoner following his effective pastorate at Ephesus. Victorinus, the first commentator on the Book of Revelation, stated that John worked as a prisoner in the mines on this small island. When the Emperor Domitian died in a.d. 96, his successor Nerva let John return to Ephesus. During John’s bleak days on Patmos, God gave him the tremendous revelation embodied in this final book of the Bible.

This section begins with the expression I, John. This is the third reference to John as the human author in this chapter and the first of three times in the book when he referred to himself as I (cf. Rev. 21:2; 22:8). This contrasts with his reference to himself in 2Jhn. 1:1 and 3Jhn. 1:1 as an elder and his indication in John 21:24 that he was a disciple.

In these opening chapters addressed to the seven churches of Asia, John described himself as a brother who was patient in his endurance of suffering. His suffering had come because of his faithful proclamation of and faith in the Word of God and the testimony of Jesus. Some Gr. texts add Christ after Jesus.) The testimony of Jesus means John’s testimony for and about Jesus, not a testimony given by Jesus. Like many other well-known writers of Scripture Moses, David, Isaiah, Ezekiel, Jeremiah, and Peter, John was writing from a context of suffering because of his commitment to the true God.