When and Where the Revelation was Given.
Rev. i, 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. The subject here changes, John introducing the place and the circumstances under which the Revelation was given. He first sets himself forth as a brother of the universal church, and their companion in the tribulations incident to the Christian profession in this life. And in the kingdom. These words have been the occasion of no little controversy. Does John really mean to say that Christians in the present state are in the kingdom of Christ; or, in other words, that Christ's kingdom had already been, in his day, set up? If this language has any reference to the present state, it must be in a very limited and accommodated sense. Those who take the ground that it has its application here, usually refer to 1 Pet. ii, 9, to prove the existence of a kingdom in the present state and to show its nature. But, as was remarked on verse 6, the literal reign of the saints is yet future. It is through much tribulation that we are to enter into the kingdom of God. Acts xiv, 22. But when the kingdom is entered the tribulation is done. The tribulation and the kingdom do not exist cotemporaneously. Murdock's translation of the Syriac of this verse, omits the word kingdom, and reads as follows: “I John, your brother, and partaker with you in the affliction and suffering that are in Jesus the Messiah.” Wakefield translates: “I John, your brother, and sharer with you in enduring the affliction of the kingdom of Jesus Christ.” Bloomfield says that by the words tribulation and patience, “are denoted afflictions and troubles to be endured for the sake, and in the cause, of Christ: and βασιλ. [kingdom] intimates that he is to be partaker with them in the kingdom prepared for them.” He says that “the best comment on this passage is 2 Tim. ii, 12,” which reads: “If we suffer, we shall also reign with him.” From all which, we may safely conclude, that the kingdom is future, and the suffering and patience are preparatory to its enjoyment. The place. The isle that is called Patmos. A small barren island off the west coast of Asia Minor, between the island of Icaria and the promontory of Miletus, where in John's day existed the nearest Christian church. It is about eight miles in length, one in breadth, and eighteen in circumference. Its present name is Patino or Patmosa. The coast is high and consists of a succession of capes which form many ports. The only one now in use is a deep bay sheltered by high mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain rising immediately from the sea, and is the only inhabited site of the island. About half way up the mountain on which this town is built, there is shown a natural grotto in the rock, where tradition will have it that John had his vision and wrote the Revelation. On account of the stern and desolate character of this island, it was used under the Roman empire as a place of banishment, which accounts for the exile of John thither. This took place about the year A. D. 94, as is generally supposed, under the emperor Domitian; and from this fact the date assigned to the writing of the Revelation is A. D. 95 or 96. The cause of banishment. For the word of God and for the testimony of Jesus Christ. This was John's high crime and misdemeanor. The tyrant Domitian who was then invested with the imperial purple of Rome, more eminent for his vices than even for his civil position, quailed before this aged but dauntless apostle. He dared not permit the promulgation of his pure gospel within the bounds of his kingdom. He exiled him to lonely Patmos where, if anywhere this side of death, he might be said to be out of the world. Having confined him to that barren spot, and to the cruel labor of the mines, the emperor doubtless thought that this preacher of righteousness was finally disposed of, and that the world would hear no more of him. So doubtless thought the persecutors of John Bunyan when they had shut him up in Bedford jail. But when man thinks he has buried the truth in eternal oblivion, the Lord gives it a resurrection in tenfold glory and power. From Bunyan's dark and narrow cell there blazed forth a spiritual light, which next to the Bible itself, has built up the interests of the gospel; and from the barren isle of Patmos where Domitian thought he had forever extinguished at least one torch of truth, there arose the most magnificent revelation of all the sacred canon, to shed its divine luster over the whole Christian world till the end of time. And how many will revere the name of the beloved disciple, and hang with delight upon his rapturous visions of heavenly glory, who will never learn the name of the monster who caused his banishment. Verily those words of the scriptures are sometimes applicable, even to this present life, which declare that “the righteous shall be in everlasting remembrance,” but the name of the wicked shall rot.”—Thoughts on the Revelation, pp. 20–23.