Revelation 1:11

Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) I am Alpha and Omega.—In this verse we pass from St. John to Him who was the Word, of whom St. John gave testimony. He who is the faithful witness now speaks. “What thou seest, write,” &c. The previous words, “I am Alpha,” &c., are not found in the best MSS. The words “which are in Asia,” are also omitted.

The seven churches.—There were more than seven churches in Asia Minor; but the number selected indicates completeness. Thus, though having special reference to the conditions of those churches, the epistles may be regarded as epistles conveying ever appropriate lessons to the churches of succeeding ages. The names of the seven churches are enumerated, as they would naturally be by a person writing from Patmos. “First, Ephesus is addressed, as the Asiatic metropolis, and as the nearest church to Patmos; then the other churches on the western coast of Asia; then those in the interior” (Wordsworth).

Matthew Henry's Concise Commentary

1:9-11 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.

Barnes' Notes on the Bible

Saying - That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them.

I am Alpha and Omega - Revelation 1:8.

The first and the last - An explanation of the terms Alpha and Omega. See the notes on Revelation 1:8.

And, What thou seest - The voice, in addition to the declaration, "I am Alpha and Omega," gave this direction that he should record what he saw. The phrase, "what thou seest," refers to what would pass before him in vision, what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.

Write in a book - Make a fair record of it all; evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably here were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for "preaching," not for "writing"; and there is no evidence that the materials for writing would be withheld from him. John Bunyan, in Bedford jail, found materials for writing the "Pilgrim's Progress," and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word "book" here (βιβλίον biblion), would more properly mean a roll or scroll, that being the form in which books were anciently made. See the notes on Luke 4:17.

And send it unto the seven churches which are in Asia - The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see"; to wit, all that is recorded in this volume or book of "Revelation." Part of this Revelation 2; Revelation 3 would pertain particularly to them; the remainder Revelation 4-22 would pertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was suited to impart in time of trial, and to transmit it to future times, for the welfare of the church at large.

Unto Ephesus - Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see the notes on the epistles addressed to them in Revelation 2-3.

Jamieson-Fausset-Brown Bible Commentary

11. I am Alpha and Omega, the first and the last; and—The oldest manuscripts, omit all this clause.

write in a book—To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel].

seven churches—As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, Cyprian, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [Stier]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.

Matthew Poole's Commentary

I am Alpha and Omega, the first and the last; I, who speak unto thee, am the eternal, immutable God.

What thou seest, write in a book; what thou shalt presently see, write in a book, not in loose papers. Whence we may observe, that this book is not only the revelation of the will of Christ, but written by his direction.

And send it unto the seven churches which are in Asia; not to all that lived within the jurisdiction or compass of these cities, but only to those Christians who lived in or near these places, which are all cities in the Lesser Asia.

Ephesus was the most famous, where Paul preached, Acts 19:10, &c., and stayed three years, Acts 20:31. It was a noble city in that part of Greece which was called Ionia.

Smyrna was a sea-port city in the same country.

Pergamos was a city of Troas, or Phrygia.

Thyatira was a city in Lydia, or Mysia.

Sardis also was a city in Lydia, near the mountain Tmolus.

Philadelphia was a city in Lydia, next Mysia.

Laodicea was a city in Asia, near the river Lycus. In all these cities there were congregations of Christians formed into churches, to whom God here ordereth St. John to send these visions, when he had written them in a book. Our countryman, Mr. Brightman, asks: Where Rome was all this while? And how it came to pass God directed not these mysteries to be sent, and kept in their archives, especially if (as the papists say) the bishop there be Christ’s successive vicar? And considering, too, how great friends Peter and John were wont to be? But the forementioned author tartly replies to his own question: That that church, it seems, could never err, and therefore needed not any correptory or monitory epistle.

Gill's Exposition of the Entire Bible

Saying, I am Alpha and Omega, the first and the last,.... These characters, which are repeated here; see Gill on Revelation 1:8; are left out in the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions; but are very fitly retained, to point out the person that speaks; to express his dignity, deity, and eternity; to excite the attention of John, and to give weight to what he said:

and, what thou seest, write in a book; that it might remain, and be read of all men, and be profitable to the churches in the then present age, and in all future ones:

and send it unto the seven churches which are in Asia; from whence it appears, that not only the seven following epistles were sent to the churches, but that after John had written in a book the account of all the visions that he saw, the whole was sent unto them, for their use and benefit; and who are particularly named:

unto Ephesus; which was a city of Ionia, and which Pliny calls (f) the work of the Amazons, and the light of Asia; it was famous for the temple of Diana, but more so for having a church of Christ in it: hither the Apostle Paul came and preached, and continued for the space of two years; where a very famous church was planted by him, and proper officers appointed, to whom he wrote a very excellent epistle: this is now a miserable desolate place, not a city, but a village; and is called by the Turks, Aiasalik: of this place and church; See Gill on Acts 18:19, Acts 20:17,

and unto Smyrna; another city of Ionia, so called from Smyrna, the wife of Theseus (g), the builder of it; or from Smyrna, an Amazon (h), the relies of whose marble bust are to be seen there to this day: it lies about forty six miles from Ephesus, and is by the Turks now called Esmir, and is still a place famous, not for pompous buildings, but for number of inhabitants, riches, and commerce:

and unto Pergamos; this was a city of Mysia, situated by the river Caicus, formerly the seat of the kings of Attalia, and was bequeathed by Attalus, their last king, to the Romans: it is famous for being the native place of Galen the physician, and of Apollodorus the rhetorician, master to Augustus Caesar, and for the invention of parchment in it, from whence it seems to have its name: it is now called by the Turks Bergamo, and is almost sixty four miles from Smyrna:

and unto Thyatira; a city of Lydia, near the river Lycus, formerly called Pelopia, and Euhippia, and now, by the Turks, Ak Hissar, or "the white camp", and is distant from Pergamos about forty eight miles; See Gill on Acts 16:14,

and unto Sardis; this was another city of Lydia, situated at the side of Mount Tmolus, it was the metropolis of Lydia, and the seat of King Croesus, and is now called, by the Turks, Sart; and instead of a famous city, it is now an obscure little village, of mean houses, and scarce any other inhabitants in it than shepherds and cow keepers, and is thirty three miles from Thyatira:

and unto Philadelphia; another city of Lydia, situated at the foot of Mount Tmolus; it had its name from Attalus Philadelphus, the builder of it; it is now called, by the Turks, Alah Shahr, or "the fair city", though there is nothing beautiful or magnificent in it; it is distant from Thyatira about twenty seven miles:

and unto Laodicea; another city of Lydia, near the river Lycus, first named Diospolis, afterwards Rhoas, and is now, by the Turks, called Eski Hissar, or "the old camp"; and is inhabited by none, unless it be in the night, by wolves, foxes, and jackals, as our countryman Dr. Smith affirms, in his "Notitia" of the seven churches of Asia; from whom I have taken the account of these cities as they now are, and the rest from Pliny and Ptolomy chiefly,

(f) Nat. Hist. l. 5. c. 29. (g) Herodot. de Vita Homeri. c. 2.((h) Vid. Hiller. Onomastic. p. 932.

Geneva Study Bible

Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Revelation 1:11. ὃ βλέπεις. The present is neither to be changed into the future,[732] nor to be explained by the fact, that, with the hearing (Revelation 1:10), the seeing, in the wider sense, has already begun;[733] but is without relation to time, i.e., it is not formally noted that the visions upon which the presentation depends[734] are yet to follow. There is a similar use of ἀποστέλλω, Matthew 23:34. The book into which John, according to the command, wrote what he had seen,[735] is the entire Revelation before us.[736]

The πέμψον in no way necessitates the conception, conflicting with the double ἐγενόμην,[737] that the book was written on Patmos;[738] but rather the sending of the book is explained in accordance with the epistolary superscription, Revelation 1:4 sqq., even if one of the seven cities—perhaps Ephesus—must be regarded the author’s place of abode, from the preponderating consideration shown it above the other cities. It is, of course, in itself improbable that John wrote long after the reception of the revelation, but he rather wrote “while the ἐν πνεύματι still continued in effective operation:”[739] but it would have been impossible[740] for him to write while in the condition which he designates by ἐγεν. ἐν πνεύματι; for an essential element of this condition is the cessation of the activity of the νοῦς, upon which nothing less than every thing pertaining to the literary form and character of the book throughout depends.

The seven cities named are clearly introduced according to their geographical situation. According to the adjustment of vision from the standpoint of one directing the sending of the book,—not of the one writing,—two lines moderately direct appear from Patmos, in which the cities lie. In the first line, from south to north, are Ephesus, Smyrna, and Pergamos; in the second line, which extends from north to south,—since Thyatira, which is in the neighborhood of Pergamos, naturally stands first,—lie Thyatira, Sardis, Philadelphia, and Laodicea. (See on Revelation 1:20.)

[732] Ew., De Wette.

[733] Hengstenb.

[734] Winer, p. 249 sqq.

[735] Cf. Revelation 5:3.

[736] Against Hengstenb.; cf. on Revelation 5:4.

[737] See above.

[738] Hengstenb., Ebrard, Klief.

[739] Lücke, p. 814.

[740] Cf. Ebrard himself vs. Hengstenb.

Expositor's Greek Testament

Revelation 1:11, γράψον (cf. Herm. Vis. II. iv. 3); this emphasis put upon the commission to compose and circulate what he sees in the vision, is due to the author’s claim of canonical authority and reflects a time when a literary work of this nature still required some guarantee, although at an earlier date smaller oracles had been written and accepted (e.g., that which determined the flight of the early Christians to Pella, Eus. H. E., iii. 5, 3). John’s role, however, is passive in two senses of the term. He seldom acts or journeys in his vision, whereas Jewish apocalypses are full of the movements of their seers; nor does his vision lead to any practical course of action, for—unlike most of the O.T. prophet—he is not conscious of any commission to preach or to reform the world. The prophet is an author. His experience is to be no luxury but a diffused benefit; and as in Tob 12:20 (“and now … write in a book all that has taken place”) and 4 Esd. 12:37 (“therefore write in a book all thou hast seen, and thou shalt teach,” etc.), the prophet is careful to explain that composition is no mere literary enterprise but due to a divine behest. The cities are enumerated from Ephesus northwards to Smyrna (forty miles) and Pergamos (fifty miles north of Smyrna), then across for forty miles S.E. to Thyatira, down to Sardis, Philadelphia (thirty miles S.E. of Sardis), and Laodicea (forty miles S.E. of Philadelphia). Cf. on Revelation 1:4 and Introd. § 2. Except Pergamos and Laodicea, the churches lay within Lydia (though the writer employs the imperial term for the larger province) which was at that period a by-word for voluptuous civilisation.

Cambridge Bible for Schools and Colleges

11. I am … the last: and] Not genuine in this place: we therefore cannot say positively that the voice is His Who says in Revelation 1:17 “I am the first and the last:” but the context makes it probable.

which are in Asia] Not genuine in this place.

unto Ephesus, &c.] The seven cities are enumerated in the order in which a traveller on circuit might visit them, going north from Ephesus to Smyrna and Pergamos, then inland to Thyatira, and southwards to Sardis, Philadelphia, and Laodicea.

Pergamos] Pergamum appears to be the correct form.

Bengel's Gnomen

Revelation 1:11. Λεγούσης) John often, according to the Hebrew custom, construes words with others that are nearer, though they cohere in sense with those that are more distant. He would have said, φωνὴν λέγουσαν· instead of which he says, σάλπιγγος λεγούσης.—ὃ βλέπεις) Some[18] prefix Ἐγώ εἰμι τὸ Α καὶ τὸ Ω, ὁ πρῶτος καὶ ὁ ἔσχατος, καὶ. See Appar. Crit. on this passage, Ed. ii. It often occurs, that not until after the beginning of a vision, He who appears, declares who He is: Exodus 3:6. But in the present instance that impressive summary, ὃ βλέπεις, that which thou seest, and moreover the vision of John itself, was of itself equivalent to all titles; while in Revelation 1:17, presently after, the express title followed. And from this very fountain are drawn the repeated titles which occur in ch. 2 and 3. Upon the whole, on a review of the verses 8, 17, these words appear to have been introduced [by transcribers] into Revelation 1:11, rather than deemed superfluous [and so omitted by them]. Learned men in general, at the present day, do not readily deem anything superfluous, and many copyists of old were of the same opinion. Such passages are more safely decided by the copies, than by arguments: and under this head the Latin translator has special weight, wherever competent Greek witnesses, however few, prove that he is not affected with his own peculiar blemishes. Would that all would keep this closely in mind; it would be a very great advantage for the removal of many doubts. On the antiquity of the Latin translator we have spoken in the Apparatus, pp. 391, 419, etc. [i.e. P. I. § xxxii., Obs. vi. xx., Cons, viii., etc.] And this is confirmed by the remarkable agreement of the Latin Fathers with the text of the translator. That age was without numerous additions, which subsequent times have gradually introduced here, as in other places.—εἰς βιβλίον, in a book) To this book, which has such an origin, and moreover to the other books of which the body of Holy Scripture is composed, who is there that gives as much weight as the subject itself requires, preferring them to the multitude of other books? Ecclesiastes 12:12.

[18] So Rec. Text. But ABC Vulg. omit the words.—E.

Pulpit Commentary

Verse 11. - On ample evidence (א, A, C, and all versions), "I am Alpha ... the Last; and" must be omitted; also "which are in Asia." Write in a book; literally, into a book (εἰς βιβλίον). Over and over again, twelve times in all, St. John reminds us that he writes this book by Divine command (ver. 19; Revelation 2:1, 8, 12, 18; Revelation 3:1, 7, 14; Revelation 14:13; Revelation 19:9; Revelation 21:5; comp. Revelation 10:4). The seven Churches. The order is not haphazard. It is precisely that which would be natural to a person writing in Patmos or travelling from Ephesus. Ephesus comes first as metropolis; then the city on the coast, Smyrna; then the inland cities in order, working round towards Ephesus again. In short, it is just the order in which St. John would visit the Churches in making an apostolic circuit as metropolitan. With the exception of what is told us in these chapters, the history of the Churches of Pergamum, Thyatira, and Sardis in the apostolic or sub-apostolic age is quite unknown. It was an ancient objection to the Apocalypse that in Thyatira there was no Church (see on Revelation 2:18). Revelation 1:11

Vincent's Word Studies

I am Alpha and Omega, the first and the last

Omit.

Thou seest (βλέπεις)

See on John 1:29.

Write (γράψον)

The aorist imperative, denoting instantaneous action. Write at once, promptly.

In a book (εἰς βιβλίον)

Lit., into. Commit in writing to a book. For book see on Matthew 19:7; see on Mark 10:4; see on Luke 4:17. The command to write is given twelve times in Revelation.

Seven churches

See on Revelation 1:4.

Which are in Asia

Omit.

Ephesus, etc.

Five out of the seven cities here named appear in a passage in Tacitus' "Annals" (iv., 55), in which is described a contention among eleven of the cities of proconsular Asia for the privilege of erecting a statue and a temple to Tiberius. Laodicea is passed over as unequal in wealth and dignity to the task. Philadelphia and Thyatira do not appear. Pergamum is rejected as having already a temple to Augustus. Ephesus (with Miletus) has sufficient employment for its state in the ceremonies of its own deity, Diana. Thus the dispute was confined to Sardis and Smyrna; and Smyrna was preferred on the ground of its friendly offices to the Roman people.