REVELATION 1:2, PART 1
"What we have seen and what we have heard and what our hands have touched concerning the Word of Life, and the Life was present among us, and so we have made it known to you."
We’re starting a new phrase today that finishes verse 1:1 and also verse 1:2. Here are some translations for this phrase:
1The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. (King James Version - KJV)
1The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, 2who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. (New King James Version - NKJV)
1The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John, 2who testified to the word of God and to the testimony of Jesus Christ, everything that he saw. (New American Standard Bible - NASB)
1The revelation of Jesus Christ, which God gave him to show his servants what must soon take place, he made it known by sending his angel to his servant John, 2who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. (New Revised Standard Version Updated Edition - NRSVUE)
1The revelation from Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2who testifies to everything he saw — that is, the word of God and the testimony of Jesus Christ. (New International Version - NIV)
1The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, 2who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. (English Standard Version - ESV)
1The Revelation of Jesus Christ, which God gave him to show his slaves, the things that must shortly take place: and he sent his angel and presented it in signs through him to his slave John, 2who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. (Updated American Standard Version - UASV)
1This is a revelation from Jesus Christ, which God gave him to show his servants the events that must soon take place. He sent an angel to present this revelation to his servant John, 2who faithfully reported everything he saw. This is his report of the word of God and the testimony of Jesus Christ. (New Living Translation - NLT)
1The revelation of Jesus Christ that God gave Him to show His slaves what must quickly take place. He sent it and signified it through His angel to His slave John, 2who testified to God’s word and to the testimony about Jesus Christ, in all he saw. (Holman Christian Standard Bible - HCSB)
1A revelation of Jesus Christ, which God gave him so that he could tell his servants what is now to take place very soon; he sent his angel to make it known to his servant John, 2and John has borne witness to the Word of God and to the witness of Jesus Christ, everything that he saw. (New Jerusalem Bible - NJB)
1Apocalypse of Jesus Christ, which God gave to him to make open to his servants, which things it behooveth to be made soon. And he signified, sending by his angel to his servant John, 2which bare witnessing to the word of God, and witnessing of Jesus Christ, in these things, whatever things he saw. (Wycliffe Bible - WYC)
The earliest enlightenment on any part of this phrase is from the beginning of the middle ages:
“[1:2] Who bore witness to the Word of God. This is to say that he who proclaimed the Son of God and maintained his divinity also gave testimony concerning our Lord, Jesus Christ, whatever he had seen in him and had heard from him. And so in his letter he writes, ‘What we have seen and what we have heard and what our hands have touched concerning the Word of Life, and the Life was present among us, and so we have made it known to you.’” [from EXPLANATION OF THE REVELATION BY THE MOST LEARNED MAN, APRINGIUS, BISHOP OF THE CHURCH AT PAX (JULIA), by Apringius of Beja (531-548); taken from LATIN COMMENTARIES ON REVELATION, translated and edited by William C. Weinrich, published 2011]
1What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life — 2and the life was revealed, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was revealed to us — 3what we have seen and heard we proclaim to you also, so that you too may have fellowship with us… (1John 1:1-3; NASB)
Very basic; just re-iterating that it was John the Apostle who bore witness. Adding a line from 1 John is a very nice touch.
“…it was not Jesus himself who appeared and spoke to him. Rather, he says, it was ‘through his angel’ that Christ led me into his mysteries. Take note of the honesty of this holy man who acknowledges that the revelation was given to him through an angel and not directly from the mouth of the Lord. I am the one, John says, who ‘bore witness to the word of God and to the testimony of Christ, whatsoever he saw.’ He used this manner of speaking also in the Gospel to maintain the trustworthiness of his teaching…” [from COMMENTARY ON THE APOCALYPSE, by Oecumenius (538); taken from GREEK COMMENTARIES ON REVELATION, translated by William C. Weinrich, edited by Thomas C. Oden, 2011]
You can see that Oecumenius also believed that it was the Apostle who wrote Revelation, and he also tied it into another of John’s writings.
Here we have added the idea that by recognizing that it was the angel that spoke to him, John is displaying his honesty. Accepting the Bible as trustworthy is decidedly a good concept.
“He styled testimony the proclamation of the things that were made known to him and the divulgence of the preaching that pertains to them.” [from AN ANCIENT COMMENTARY ON THE BOOK OF REVELATION: A CRITICAL EDITION OF THE SCHOLIA IN APOCALYPSIN, by Cassian the Sabaite, 530’s-540’s; translation and notes by Panayiotis Tzamalikos]
“Things” were made known to John that he called a “testimony” or a “witnessing.” These “things” were relevant to us and needed to be taught.
Here’s another translation of this same quote:
“He said that the testimony was the proclamation of what has been made known and the disclosure of the word concerning them.” [from THE FATHERS OF THE CHURCH: CASSIODORUS, ST. GREGORY THE GREAT, AND ANONYMOUS GREEK SCHOLIA: WRITINGS ON THE APOCALYPSE, translated by Francis X. Gumerlock, Mark DelCogliano, and T. C. Schmidt, 2022]
Gumerlock disputes that the Scholia was written by Cassian the Sabaite as stated by Tzamalikos, but he is unable to name an author. Both agree that the author took direct quotes from Origen and Didymus the Blind, as well as a few from Clement of Alexandria and Irenaeus. Gumerlock places the Scholia between the 2nd and 4th centuries in date.
“Christ showed these things to me through an angel as a lord to his own servant who bore witness through a confession of him. This occurred that through the revelations given to me I might testify and proclaim for the conversion of those who hear those things that are and lie hidden to humankind and those things that will come in the future. For he saw both of these by way of prophecy, as is clear from what is said: ‘All things that are and that which must happen.’ These words are indicative of both present and future time.” [from THE INTERPRETATION OF ANDREW, ARCHBISHOP OF CAESAREA OF CAPPADOCIA, OF THE REVELATION OF JOHNE THE THEOLOGIAN, by Andrew of Caesarea (~600-610); taken from GREEK COMMENTARIES ON REVELATION, translated by William C. Weinrich, edited by Thomas C. Oden, 2011]
“…as a lord to his own servant who bore witness through a confession of him.” There is a footnote saying that this line is a reference to John himself confessing Christ in his Gospel.
Here is a second translation of this quote from Andrew of Caesarea:
“‘Christ,’ he says, ‘declared these things to me through an angel, as a master to a household servant, as I had borne witness to my confession to him,’ of which, on the basis of the vision <he is> to bear witness and, in view of the return <to God> of those who hear, to preach both the things which are and which escape human understanding and the things which will occur in the future, for, prophetically, he had seen them both. And <this is> clear from what he says: those things which are and those which must come to pass. These are descriptions both of the present time and of the future.” [from COMMENTARY ON THE APOCALYPSE, by Andrew of Caesarea, early 7th century; taken from THE FATHERS OF THE CHURCH, ANDREW OF CAESAREA, COMMENTARY ON THE APOCALYPSE, translated by Eugenia Scarvelis Constantinou, 2011]
I suspect that the “present time” that is referred to in both translations, especially that which is “hidden from humankind,” references things that are always part of the moving “present time,” at least until the Second Coming. These would be the things that are discovered in Revelation by each generation that surprises them, and tells them more about themselves. An example might be: figuring out what “soon” or “quickly” meant, or, finding that John calls us all “priests” in God’s Kingdom.
“2 who bore witness, that is: In the beginning was the Word, etc. (John 1:1). And testimony of Jesus, that is, of the Incarnation, just as John himself said: There are three who bear witness, that is, the water and the blood and the Spirit (1 John 5:7-8). Whatever he saw, either concerning his glory or concerning the Incarnation.” [from HANDBOOK ON THE APOCALYPSE OF THE APOSTLE JOHN, by Pseudo-Jerome (mid to late 7th century); taken from EARLY LATIN COMMENTARIES ON THE APOCALYPSE, edited by Francis X. Gumerlock, 2016]
In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1; NASB)
7For there are three that testify: 8the Spirit and the water and the blood; and the three are in agreement. (1 John 5:7-8; NASB)
My only problem with this quote is the limiting of “whatever he saw” to those “concerning his glory or concerning the Incarnation.” Revelation certainly documents more than these two things being revealed to John.
“and he signified sending his angel, 2who bore witness to the word of God and testimony of Jesus Christ. He signified, that is, he showed it obscurely, sending [his] angel, that is, Christ sent John, who bore witness, that is, saying, In the beginning was the Word, etc. (John 1:1). And testimony of Jesus Christ, that is, The Word was made flesh, etc. (John 1:14).” [from (IRISH) REFERENCE BIBLE: ON THE MYSTERIES OF THE APOCALYPSE OF JOHN, by Anonymous (this source was found in the 8th century); taken from EARLY LATIN COMMENTARIES ON THE APOCALYPSE, edited by Francis X. Gumerlock, 2016]
I don’t agree that John is the angel; Christ sent John via the angel. It’s John who “bore witness.”
“And he made it known. He constructed this Revelation through mystical words, lest that which is manifested to everyone be regarded as meaningless.”
This point of view may be more prevalent than you might think: If we don’t have to work for the message, or, if just anyone can discern it, then it can’t be worth much. Personally, after being given the very simple message of the Gospel, I don’t see how any Christian can maintain this point of view. Jesus did withhold the message from nonbelievers during His time on earth through the use of parables, but He also made it clear that believers were meant to understand.
“Sending through his angel. The messenger to John was seen in the figure of Christ, as will become more clear in subsequent passages.”
Certainly Christ Himself delivered the messages to the Seven Churches; but angels do, indeed, become involved later on.
“To his servant John. In order that he might make these things public to all of his servants through John, who by reason of his personal chastity deserved more than others to perceive these things.”
I’m not sure that John’s “person chastity” was any better than any of the other Apostles. If marriage is a disqualifier in the “personal chastity” department, then why wouldn’t some of the other single Apostles be just as chaste? John was definitely in Jesus’ inner circle, but I’m not sure that was the reason for choosing John for this experience. I tend to lean towards the ideas that a) John was the last Apostle alive, and b) John had shown himself more open to the more spiritual aspects of Jesus’ teachings. But, it could have been as simple as: John was more likely to write the experience down, and make sure it got passed around.
“[1:2] Who bore witness to the Word of God and the testimony of Jesus Christ, whatsoever he saw. Lest you doubt concerning the person of John, it was he who gave witness, as he saw it, to the eternal Word of God and to him in his incarnation, saying, ‘We have seem his glory, the glory as of the Only-begotten of the Father.’” [from HERE BEGINS THE TRACTATE OF THE ELDER BEDE ON THE APOCALYPSE, THE FIRST BOOK, by Bede the Venerable (716); taken from LATIN COMMENTARIES ON REVELATION, translated and edited by William C. Weinrich, published 2011]
Bede is also narrowing John’s witness to Christ’s glory and incarnation.
“…this book's authority is great, because it was sent to John by the Trinity through an angel: by the Father, as it is said in which God gave unto him, to make known; 2by the Son, as it is said in I Jesus have sent my angel, to testify to you…” [from COMMENTARY ON REVELATION, by Alcuin of York, late 8th century, translated by Sarah Van Der Pas]
Alcuin of York seems to be reading exactly what was written.
“QUESTION: What is meant by and signified or, as some books have it, “sealed?” ANSWER: He interwove this same Apocalypse with mystical words so that it should not lose its worth if it was obvious to everyone.” [from QUESTIONS AND ANSWERS ON REVELATION, by Alcuin of York, late 8th century; translated by Sarah Van Der Pas]
Alcuin of York is falling for the “if they understand it then it’s not worth anything” trap. Also, he and “some books” are wrong in calling Revelation “sealed.” I find the idea that the book of seals in Revelation is the sealed book of Daniel very intriguing, but it is definitely opened in Revelation.
“2 ‘Who bore witness’ to the word of God, ‘that is: In the beginning was the Word (John 1:1). And testimony of Jesus Christ, that is, of the Incarnation. Whatever he saw, either concerning his glory or concerning the Incarnation.’” [from EXPOSITION ON THE APOCALYPSE OF JOHN, by Theodulf of Orleans (810); taken from CAROLINGIAN COMMENTARIES ON THE APOCALYPSE, translated by Francis X. Gumerlock, 2019]
Theodulf of Orleans is apparently another reader of the Irish Reference Bible, or perhaps of Bede the Venerable.
“In those days God signified [means]: ‘He constructed that same Apocalypse in mystical sayings lest, manifested to everyone, they be regarded as meaningless.’ Speaking through his angel. God the Father [speaking] through his Son, because Christ is the angel of great counsel (Isa 9:6). Or, ‘an angel was shown to John in the figure of Christ, as will appear more clearly in the [visions] following’…”
For a Child will be born to us, a Son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. (Isaiah 9:6; NASB)
This author is quoting from Bede the Venerable about the “mystical” language. He is also quoting Bede when he speaks of Christ as an angel. I have registered my complaints about both these concepts already.
Unfortunately for the author, Isaiah does not refer to the “Wonderful Counselor, Mighty God” as an angel.
“Correctly and soundly he added that these things had been shown to the disciple by Christ ‘through his angel,’ so that it may be clear that Christ has always appeared to mortals, both before the incarnation and after the ascension, through an assumed creature’ (who is God and the one Son), ‘not through the essence of divinity. Because of this, he who had know him as teacher, testified to the invisible Word’ in an assumed man.”
You can see that there is a quotation in this last bit, so I went back to the book to see who this author was quoting. It was listed as a quote from Primasius’ COMMENTARY ON THE APOCALYPSE. I have some quotes from Primasius in the book ANCIENT COMMENTARY ON SCRIPTURE: REVELATION edited by William Weinrich, but the section on Rev 1:1,2 has none of his quotes. Primasius has not been translated into English yet as a book, but in looking this up I found that Gumerlock had a new translation on Tyconius (2017). This new book on Tyconius’ EXPOSITION OF THE APOCALYPSE is interesting because there is no extant version of Tyconius’ book (though there is at least one other title written by him that is extant); the new translation is taken from multiple other sources that quoted him and were then pieced together over about a century into a recreation of his book. Apparently Primasius quoted Tyconius a lot as his work was used heavily for the new book.
So, having discovered this information, I went about acquiring the new Tyconius book; it doesn’t begin until Rev 1:12, so we can’t start using it until then.
Back to the quote:
“And so that no one might think it was the Word alone that is to be understood, he again added the name Jesus Christ, which he knew pertains to the form of the assumed man. When he says: to his servant John, in one [man] he wanted to show [that he was speaking] to the whole church which he founded in unity. He says to make plain to his servants for this reason, [because he was speaking] not just to one out of many, but rather through one to all, just as Peter alone received the keys of the kingdom of heaven, nevertheless the whole church merited to use that sublime authority’” [from HOMILIES ON THE APOCALYPSE, by Smaragdus of Saint-Mihiel (812); taken from CAROLINGIAN COMMENTARIES ON THE APOCALYPSE, translated by Francis X. Gumerlock, 2019]
I don’t really see Jesus Christ as an “assumed man,” though I do understand the idea of an “assumed identity” being used in the Old Testament Christophanies. I just don’t think that God would be unable to have Christ appear to people as he appeared in His human life, even before His human life occurred.
“1 1b-2. ‘And he indicated it by sending through his angel to John his servant, who testified concerning the word of God; and the testimony of Jesus Christ which he saw,’ and what was and what would be after that.
“My Christ, he says, made this revelation as a lord to his servant, because before those who confess him I shall testify this, whereby conversion and repentance were to take place for the hearers. What was — that is, the mystery which was hidden from mankind, which was in heaven, which in the succeeding words he narrates. And what would be — like the end of the world and the appearance of the false Christ. For he saw these two [things] as visible through the eye of the Spirit, whatever [is] in heaven and whatever would occur later on earth.” [from COMMENTARY ON THE REVELATION OF SAINT JOHN, by Nerses of Lambron, 1179; translated and notes by Robert W. Thomson, 2007]
Nerses of Lambron appears to be copying Andrew of Caesarea. I like, though, that he actually says that Revelation reveals “the end of the world.”
That’s enough for today. Next time we’ll start with St. Bernard’s point of view.
As usual, a very well put together article. Please keep up your good work.