And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
The Error of the Seer, Rev 19:10
10. to worship him ] Perhaps understanding from the last words that the speaker was God Himself. In the O. T. God had revealed Himself to men by means of angels, and men had, by falling at the feet of angels, rightly worshipped the God Who was present in them (see esp. Hos 12:4 compared with Gen 32:30). But since a more perfect revelation of God has been given by the Incarnation, no such divine presence in an angel is to be looked for. (So Jer. Taylor, Dissuasive from Popery, Part II. 11. Rev 8:3.) We have therefore no need to suppose that the holy apostle was in intent guilty of idolatry; he meant the worship for God in the angel, but this being an angel and nothing more, it follows of course that he ought not to be honoured as God. See Rev 22:8.
I am thy fellowservant ] In a sense, the angels are even servants to the elect on earth, Heb 1:14.
and of thy brethren that have, &c.] In the parallel passage, Rev 22:9, we have “thy brethren the prophets,” and the sense seems to be the same here, from the last words of the verse.
have the testimony of Jesus ] Rev 1:2; Rev 1:9, Rev 6:9, and, closest of all, Rev 12:17. In all these the word rendered “testimony” comes near to the sense that became technical, of “martyrdom.”
for the testimony, &c.] Comparing Rev 22:9 with the passages last cited, it seems that the sense of the passage is, “Martyrdom like thine” (the seer was at least a confessor, Rev 1:2, perhaps, as tradition says, a proved martyr in will) “and thy brethren’s involves in it the grace of prophecy, and so places the martyrs in so close communion with God that they need no angel mediator.” But what is said to St John as a prophet is in its measure true of all Christians. All in their measure are witnesses for Christ, and all partakers of His Spirit; and therefore all are prophets in the same sense that they are all priests and kings. Thus all, if not yet “equal with the angels” (St Luk 20:36), are brought too near to God to need angels to bring Him near to them.
Fuente: The Cambridge Bible for Schools and Colleges
And I fell at his feet to worship him – At the feet of the angel. See the notes on Rev 19:9. This is a common posture of adoration in the East. See Rosenmullers Morgenland, in loco. notes on 1Co 14:25. John was entirely overcome with the majesty of the heavenly messenger, and with the amazing truths that he had disclosed to him, and in the overflowing of his feelings he fell upon the earth in the posture of adoration. Or it may be that he mistook the rank of him who addressed him, and supposed that he was the Messiah whom he had been accustomed to worship, and who had first Rev. 1 appeared to him. If so, his error was soon corrected. He was told by the angel himself who made these communications that he had no claims to such homage, and that the praise which he offered him should be rendered to God alone. It should be observed that there is not the slightest intimation that this was the Messiah himself, and consequently this does not contain any evidence that it would be improper to worship him. The only fair conclusion from the passage is, that it is wrong to offer religious homage to an angel.
And he said unto me, See thou do it not – That is, in rendering the homage which you propose to me, you would in fact render it to a creature. This may be regarded as an admonition to be careful in our worship; not to allow our feelings to overcome us; and not to render that homage to a creature which is due to God alone. Of course, this would prohibit the worship of the Virgin Mary, and of any of the saints, and all that homage rendered to a created being which is due to God only. Nothing is more carefully guarded in the Bible than the purity and simplicity of worship; nothing is more sternly rebuked than idolatry; nothing is more contrary to the divine law than rendering in any way that homage to a creature which belongs of right to the Creator. It was necessary to guard even John, the beloved disciple, on that subject; how much more needful, therefore, is it to guard the church at large from the dangers to which it is liable.
I am thy fellow-servant – Evidently this was an angel, and yet he here speaks of himself as a fellow-servant of John. That is, he was engaged in the service of the same God; he was endeavoring to advance the same cause, and to honor the same Redeemer. The sentiment is, that in promoting religion in the world, we are associated with angels. It is no condescension in them to be engaged in the service of the Redeemer, though it seems to be condescension for them to be associated with us in anything; it constitutes no ground of merit in us to be engaged in the service of the Redeemer (compare Luk 17:10), though we may regard it as an honor to be associated with the angels, and it may raise us in conscious dignity to feel that we are united with them.
And of thy brethren – Of other Christians; for all are engaged in the same work.
That have the testimony of Jesus – Who are witnesses for the Saviour. It is possible that there may be here a particular reference to those who were engaged in preaching the gospel, though the language will apply to all who give their testimony to the value of the gospel by consistent lives.
Worship God – He is the only proper object of worship; he alone is to be adored.
For the testimony of Jesus – The meaning here seems to be, that this angel, and John, and their fellow-servants, were all engaged in the same work that of bearing their testimony to Jesus. Thus, in this respect, they were on a level, and one of them should not worship another, but all should unite in the common worship of God. No one in this work, though an angel, could have such a pre-eminence that it would be proper to render the homage to him which was due to God alone. There could be but one being whom it was proper to worship, and they who were engaged in simply bearing testimony to the work of the Saviour should not worship one another.
Is the spirit of prophecy – The design of prophecy is to bear testimony to Jesus. The language does not mean, of course, that this is the only design of prophecy, but that this is its great and ultimate end. The word prophecy here seems to be used in the large sense in which it is often employed in the New Testament – meaning to make known the divine will (see the notes on Rom 12:6), and the primary reference here would seem to be to the preachers and teachers of the New Testament. The sense is, that their grand business is to bear testimony to the Saviour. They are all – whether angels, apostles, or ordinary teachers – appointed for this, and therefore should regard themselves as fellow-servants. The design of the angel in this seems to have been, to state to John what was his own specific business in the communications which he made, and then to state a universal truth applicable to all ministers of the gospel, that they were engaged in the same work, and that no one of them should claim adoration from others. Thus understood, this passage has no direct reference to the prophecies of the Old Testament, and teaches nothing in regard to their design, though it is in fact undoubtedly true that their grand and leading object was to bear testimony to the future Messiah. But this passage will not justify the attempt so often made to find Christ everywhere in the prophecies of the Old Testament, or justify the many forced and unnatural interpretations by which the prophecies are often applied to him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. I fell at his feet to worship him.] Great as this angel was, St. John could not mistake him either for Jesus Christ, or for God the Father; nor was his prostration intended as an act of religious worship. It was merely an act of that sort of reverence which any Asiatic would pay to a superior. His mistake was, the considering that he was under obligation to the angel for the information which he had now received. This mistake the angel very properly corrects, showing him that it was from God alone this intelligence came, and that to him alone the praise was due.
I am thy fellow servant] No higher in dignity than thyself; employed by the same God, on the same errand, and with the same testimony; and therefore not entitled to thy prostration: worship God-prostrate thyself to him, and to him give thanks.
The testimony of Jesus is the spirit of prophecy.] As this is a reason given by the angel why he should not worship him, the meaning must be this: I, who have received this spirit of prophecy, am not superior to thee who hast received the testimony of Christ, to preach him among the Gentiles; for the commission containing such a testimony is equal to the gift of the spirit of prophecy. Or, the spirit of prophecy is a general testimony concerning Jesus, for he is the scope and design of the whole Scripture; to him gave all the prophets witness. Take Jesus, his grace, Spirit, and religion out of the Bible, and it has neither scope, design, object, nor end.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I fell at his feet to worship him: prostration, or falling at the feet of superiors, to pay them an homage in consideration of their superiority, was ordinarily used in those Eastern countries, Gen 44:14; 1Sa 25:24; 2Ki 4:37; Est 8:3. To worship him, therefore, here must be understood of prayer or praise, which are pieces of Divine adoration, which it is not probable this great apostle would have offered, had he not mistaken him, and thought him an uncreated angel.
And he said unto me, See thou do it not; but the angel doth not only refuse it, but with some indignation; O , Have a care you do it not. From whence we may observe, what a fig leaf they have made to cover the papists idolatry, in worshipping the bread in the eucharist, who (to show us their great skill in divinity) think they may be excused from idolatry in it, because they think the bread is turned into the body of Christ; idolatry is not to be excused by think sos.
I am thy fellow servant, and of thy brethren that have the testimony of Jesus: the angel gives him a reason why there was no adoration due to him, because he was his equal in office, though not in nature; he was both his and all their brethrens fellow servant, who by preaching the gospel give a testimony to Christ. Well, therefore, Rev 2:1-3:22, may the ministers of churches be called angels.
Worship God; there is no prayer, no praise, due but to the Creator.
For the testimony of Jesus is the spirit of prophecy: there are divers senses given of the last phrase; but of all given, there are two which seem to me most probable: either:
1. The spirit of this prophecy, by which I have revealed these things to thee, is not mine, it is the testimony of Jesus; he therefore is to be adored, not I. Or:
2. Thy preaching the gospel, which is thy testimony to Christ, is as much from the Spirit of God, as my spirit of prophecy: we are therefore equals, and I am not to be worshipped more than thou art.
We have the same, Rev 22:8,9, to let us know that even good men may twice run into the same error; and to let us know, that by the mouth of these two witnesses this truth ought to have been establisled, so that papists should not after this have paid any Divine adoration to angels, much less to saints; and if invocation be no Divine adoration, nothing is. This deserveth the consideration of them, who think it so easy to excuse the popish religion from idolatry.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. atGreek, “before.”John’s intending to worship the angel here, as in Re22:8, on having revealed to him the glory of the new Jerusalem,is the involuntary impulse of adoring joy at so blessed a prospect.It forms a marked contrast to the sorrowful wonder with whichhe had looked on the Church in her apostasy as the harlot (Re17:6). It exemplifies the corrupt tendencies of our fallen naturethat even John, an apostle, should have all but fallen into”voluntary humility and worshipping of angels,” which Paulwarns us against.
and of thy brethrenthatis, a fellow servant of thy brethren.
have the testimony ofJesus(See on Re 12:17).
the testimony ofthatis, respecting Jesus.
is the spirit of prophecyisthe result of the same spirit of prophecy in you as in myself. Weangels, and you apostles, all alike have the testimony of (beartestimony concerning) Jesus by the operation of one and the sameSpirit, who enables me to show you these revelations and enables youto record them: wherefore we are fellow servants, not I yourlord to be worshipped by you. Compare Re22:9, “I am fellow servant of thee and of thy brethren theprophets“; whence the “FORthe testimony,” c., here, may be explained as giving the reasonfor his adding “and (fellow servant) of thy brethren that havethe testimony of Jesus.” I mean, of the prophets “forit is of Jesus that thy brethren, the prophets, testifyby the Spirit in them.” A clear condemnation of Romishinvocation of saints as if they were our superiors to be adored.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I fell at his feet to worship him,…. Being transported with the news he brought him of the marriage, or conversion of his countrymen the Jews, and struck with reverence and awe of the glory and majesty in which the angel appeared to him; and forgetting himself, that worship was only due to God, he behaved in this manner; which is not to be excused nor justified, as appears from the angel’s words:
and he said unto me, see thou do it not; the words are in the original very short and concise, and are spoken in an abrupt manner, and in great haste; as fearing he would be guilty of idolatry, before he could speak all his mind, and use the arguments that were necessary to dissuade from it:
I am thy fellow servant, and of thy brethren that have the testimony of Jesus; if this was one of the ministering spirits, he was a servant of the same Lord as John; and if he was a minister of the Gospel, he was still more literally a fellow servant of his, and of the apostles, and preachers of the Gospel; which is meant by the testimony of Jesus, that bearing testimony to the person, office, grace, obedience, sufferings, and death of Christ, and the glory following; and therefore being but a servant, and a servant in common with John and his brethren, was by no means to be worshipped; not the servant, but master; not the creature, but the Creator:
worship God and him only, even God the Father, Son, and Spirit; not the Father to the exclusion of the Son, the firstborn, whom all the angels are called upon to worship; nor of the Spirit, who is equally joined with the Father and Son in baptism, a part of religious worship, and in other parts of it also; but this excludes all creatures, angels, and men, things animate or inanimate, and images of them; the worshipping of which will now be no more, or at least will be quickly at an end.
For the testimony of Jesus is the spirit of prophecy that is, the testimony of Jesus, or the Gospel which John and his brethren had, is the very spirit, life, and soul of the prophecy of this book; for as all the prophets bore witness to Christ, so does the Spirit of God in this; or the testimony which they had, and bore to Christ, was equal to the spirit of prophecy with which this angel was endowed; so that he and they were upon an equal foot; and he was no more a proper object of divine and religious adoration than they were.
Fuente: John Gill’s Exposition of the Entire Bible
To worship him ( ). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Col 2:18).
See thou do it not ( ). Repeated in 22:9. Here there is no verb after (ellipse of ) as in Mark 1:44; 1Thess 5:15), the aorist subjunctive of negative purpose with after (present active imperative of ), a common enough idiom.
Fellow-servant (). The angel refuses worship from John on this ground. All Christians are (fellow-servants) as Christ taught (Matt 18:28; Matt 24:49) and as Paul (Col 1:7; Col 4:7) and John (Re 6:11) taught. Angels are God’s servants also (Heb 1:4-14). For “the testimony of Jesus see Rev 1:2; Rev 1:9; Rev 6:9; Rev 12:17; Rev 22:4.
Worship God ( ). And Christ, who is the Son of God (5:13f.).
The spirit of prophecy ( ). Explanatory use of (for) here as in 8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matt 3:16; Luke 3:21; John 1:51; Rev 4:1; Rev 10:1; Rev 11:19; Rev 14:17; Rev 15:5; Rev 18:1; Rev 19:1; Rev 19:7-9.
Fuente: Robertson’s Word Pictures in the New Testament
See thou do it not [ ] . See not (to do it).
The testimony of Jesus [ ] . Some explain as the testimony which proceeds from Jesus. Jesus, by imparting this testimony to believers imparts to them the spirit of prophecy. Others, the witness which is born to Jesus. The way of bearing this witness, the substance and essence of this testimony is the Spirit of prophecy.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I fell at his feet to worship him,” (kai epesa emprosthen ton podon autou proskuneasai auto) “And I fell in his presence, prone at his feet to worship him,” the one who had been instructing me, giving me understanding. This appears to have been Gabriel, the archangel, who led all heaven’s host in the unison Hallelujah chorus at the marriage of the Lamb, Luk 1:11; Luk 1:19; Luk 1:26; Luk 1:30-37; Luk 2:9-14; as they praised him at his birth.
2) “And he said unto me, See thou do it not,” (kai legei moi hora me) “And he says to me, See that you do it not, don’t worship me; Angels are not to be objects of worship, neither men, nor any other creature, Rev 22:8-9; Act 10:25-26; Act 14:11-18; Mat 4:10; God is to be worshipped and God only, in Spirit and truth, Joh 4:24; Act 12:20-23.
3) “I am thy fellow servant and of thy brethren,” (sundoulos sou emi kai ton adelphon sou) “I am (exist as) thy colleague-servant and (also a colleague-servant of thy brethren,” as both angels of Michael’s and Gabriel’s realm are, Heb 1:14. There is no saint worship, preacher worship, relic or image worship or angel worship acceptable to God. Good angels join men in service and worship to God only! Luk 4:8; Heb 1:6.
4) “That have the testimony of Jesus,” (ton echonton ten marturian lesou) “Of those holding, having or possessing the witness of Jesus,” which they by the spirit carried to the inspired writers, as in Luk 2:9-14.
5) “Worship God,” (to theo proskuneson) “Worship thou, bow thou down to or toward the true God,” not men, Mat 4:10; Joh 4:24.
6) “For the testimony of Jesus is the spirit of prophecy,” (he gar merturia lesou estin to pneuma tes propheteias) “Because the witness of Jesus is (exists as) the spirit of prophecy,” this is the Revelation of Jesus Christ! See 1Pe 1:10-12, angels desire to look into it, Exo 26:19-22; Dan 12:5-6; Eph 3:9-10.
Fuente: Garner-Howes Baptist Commentary
(10) And I fell at his feet . . .The impulse to worship the messenger who had unfolded such visions was not unnatural: the immediate checking of it here and in Rev. 22:8-9, on the part of the angel, supplies an indirect evidence of the genuineness of the whole book, and gives it a moral tone immeasurably superior to the vision-books of pretended revelations. And he saith to me, See (or, take heed) not (i.e., to do it); I am a fellow-servant of thee and of thy brethren who have the testimony of Jesus: worship God; for the testimony of Jesus is the spirit of prophecy. One bond of service unites angels and men: to be servants of God is the highest title they can attain; worship is for God alone. The words worship God are most emphatic: to God give thy worship, and not to me, who am but thy fellow-servant. The angel is his fellow-servant, and at that time he was emphatically so, as he and the Apostle were engaged in one common workthe testimony of Jesus. The Apostles work in the world was the testimony of Jesus (Rev. 1:2; Rev. 1:9), and the Spirit of prophecy which moved (2Pe. 1:21) the angel was likewise the testimony of Jesus. One work and one worship belong to both. He whom Apostles worshipped unrebuked (Mat. 28:9; Mat. 28:17) was the one whom all the angels of God were bidden to worship (Psa. 97:7; Heb. 1:6). It is wonderful, with this emphatic witness to our Lord Jesus Christ, any should have undervalued this book of Revelation, as one which failed to honour Him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Fell to worship him Compare the parallel passage, Rev 22:8-9. Our seer probably supposed his apocalypse closed, and would return worship for so great a boon.
Thy fellow-servant Fellow testifier to Jesus. He supplies the visible testimony, and John publishes it to the world.
Thy brethren Properly, the apostles who were the chosen witnesses of Christ. Note, Luk 1:2.
Testimony of Jesus Both Jesus’s testimony and the apostles’ testimony of Jesus. More the latter than the former.
The testimony of Jesus Possessed and delivered by the apostles.
Is the spirit of prophecy The same inspiration as revealed the truths of the ancient prophecy. Hence apostles and prophets are on a level, and the revealing angel was their fellow-servant.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I fell down before his feet to worship him, and he says to me, “See that you do not do it. I am a fellow-servant with you and with your brothers who hold the testimony of Jesus. Worship God”.’
How necessary is this verse. After the visions of the activities of the heavenly beings there may well have been a tendency to exalt them, to venerate them, to worship them, but the stern warning is given, “Worship God only”. All the heavenly beings are but fellow-servants with the people of God, those who hold the testimony of Jesus. They are anonymous and not to be set up in some special way. They do not want our attention.
Fuente: Commentary Series on the Bible by Peter Pett
‘For the testimony of Jesus is the spirit of prophecy.’
The focus is to be on Jesus. He is the One Who sums up all that prophecy in both Old and New Testaments have spoken about. He is the One to Whom the Spirit of prophecy points. Therefore John, and we, must look only to Him.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 2525
THE TESTIMONY OF JESUS
Rev 19:10. The testimony of Jesus is the spirit of prophecy.
GOD is known by the works which he has made; on every one of which there is an impress of Omnipotence. Nor is his agency less visible in the suspension of the laws of nature (as they are called), than in the formation of them. Hence the miracles wrought by our blessed Lord were always appealed to as undeniable attestations to his character, and decisive evidences of his divine mission. There is yet a third mark of a divine interposition, which is not at all inferior to either of the former; I mean, the accomplishment of prophecy. In some respects this species of proof seems superior to the others, because its weight is continually increasing; whilst that of creation is stationary; and that arising from miracles loses half its force, as soon as the spectators of those miracles are taken from us. On this account, perhaps, it is called a more sure word of prophecy. Certain it is, that God rests on this his exclusive claim to divine honour; and challenges the gods of the heathen to evince their title to divinity by one single proof of their prescience [Note: Isa 41:23.].
From this conviction, St. John fell at the feet of the angel who had revealed so many things to him, and began to render him that worship which was due from a creature to his Creator. But the angel undeceived him; and forbad him to execute his purpose; because he was only the servant and messenger of Jehovah, to whom alone such honour was due. I am thy fellow-servant, says he: Worship God; for the testimony of Jesus, which you have so copiously heard from me, is not mine, but is sent to thee by the Spirit of prophecy, that is, by the Spirit of God, from whom alone all prophetic knowledge proceeds: he therefore, and he alone, is to receive any such tribute at thy hands.
This appears to be the scope and meaning of the words before us: in our further explanation of which we shall shew,
I.
That to testify of Jesus is the great end of all prophecy
The lines of prophecy are indeed exceeding various; yet do they all meet in one common centre, the Lord Jesus Christ [Note: Joh 1:45 and Act 10:42-43 and Joh 5:39.]. In some view or other, the application of prophecy to him will always be found just: it may respect him more immediately or more remotely; but Him it always does respect; and it presents us with a clear compendious view of,
1.
His nature and character
[It represents him as Emmanuel, God with us, even the mighty God: and at the same time informs us that he should be a Child born, a Son given; and that being born of a pure virgin, he should be a man, Jehovahs fellow.
Such does it represent his nature to be, perfect God and perfect man; and his character it describes in all its parts. He was to be infinitely holy, loving righteousness, and hating iniquity. His wisdom also was to be infinite; for he was to have a spirit of wisdom and understanding, of counsel and of might, of knowledge and of the fear of the Lord; and was to be quick of understanding in the fear of the Lord. He was to be meek and lowly, so as not to break a bruised reed or quench the smoking flax; and tenderly compassionate, carrying the lambs in his bosom, and gently leading them that were with young. He was to be invincibly patient also, being, like a lamb led to the slaughter, or sheep before her shearers, dumb: he gave his back to the smiters, and his cheeks to them that plucked off the hair. In short, he was to be fairer than ten thousand, and altogether lovely.]
2.
His work and offices
[He was to be the ever-living Redeemer, who should give redemption to his people, and by the blood of his covenant should bring up his prisoners out of the pit wherein there is no water. In order to execute this work, he was to be a Prophet like unto Moses, who should give light to the Gentiles as Moses had done to the Jews, and whose instructions the whole world at the peril of their souls must hear. He was also, as a Priest, to make, not beasts, but his own soul, an offering for sin; to have our iniquities laid on him; to be himself wounded for our transgressions and bruised for our iniquities; yea, to be cut off, but not for himself; and thus to make reconciliation for iniquity, and to bring in an everlasting righteousness. He was also to make intercession for transgressors; and by presenting himself before the mercy-seat as the Lord our Righteousness, he was entirely to make an end of sin, so that in him all the seed of Israel might be justified and might glory. He was also, as a King, to be set on Gods holy hill of Zion; and to be enthroned at Gods right hand, till all his enemies should be made his footstool. Whatever had before reduced his people to captivity, he was to lead captive, and to reign over a people rendered willing and obedient in the day of his power.]
3.
His kingdom and glory
[The rise and fall of other kingdoms are often the subjects of prophecy, but it is only because of their relation to the kingdom of Christ. The smallest things that relate to that are deemed of sufficient importance to occupy a very large space; in the sacred writings, whilst the numberless events which appear great in our eyes are passed over without the least notice. But the truth is, that Christ is all, and in all: His kingdom alone is regarded by God; and nothing has any real importance but in proportion to the connexion which it has with that. The empires of Babylon, Persia, Greece, and Rome are mentioned as successively to flourish for an appointed season; but that of Christ was afterwards to be established on the ruins of them all, and to stand for ever: to Him should be given dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: His dominion is to be an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.
What we read of respecting the destruction of antichrist and all his adherents, is all with a view to the ultimate enlargement and universal establishment of the Messiahs empire, that He may be King over all the earth, and that there may be one Lord, and his name one.]
Now these prophecies have been delivered in a variety of ways; but it is certain,
II.
That that testimony, by whomsoever delivered, proceeds only from the Spirit of God
The angel who instructed John, told him, that the testimony which he had given of Jesus proceeded from the Spirit of prophecy. This is universally true. From him proceeds,
1.
The revelation of it to the world
[What was the substance of the prophetic declarations, St. Peter tells us; The prophets testified beforehand the sufferings of Christ, and the glory that should follow. By whose agency also they were made known, he tells us;it was the Spirit of Christ: and so far were the prophets from being the authors of their own report, that they were forced to inquire and search diligently what the Spirit of Christ which was in them did signify. In another place, he extends this observation to all the prophets from the beginning of the world: Prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost. Of the whole sacred volume also St. Paul affirms the same: All Scripture is given by inspiration of God.
What the motives were which induced God thus to reveal his purposes to men, we are at no loss to declare. He did it, first, to prepare the world for the reception of the Messiah; next, to point out that Messiah when he was to come, so that no possibility of doubt could exist respecting him; and, lastly to make us know infallibly, that all which he has revealed respecting the ultimate state of the righteous and the wicked shall surely be fulfilled in its season.]
2.
The manifestation of it to the souls of men
[Man can no more apply the prophecies with power to his own soul, than he could have suggested them from his own mind. He must have a spiritual discernment given him before he can know the things of the Spirit [Note: 1Co 2:11-12; 1Co 2:14.]. Could the prophecies alone have enlightened the mind of man, St. Paul, who was so conversant with them, would have been convinced by them. But he knew not Christ, till it pleased God to reveal his Son in him, and to open his understanding to understand the Scriptures: thus also was the testimony of Christ confirmed by the Holy Spirit in the Christians at Corinth [Note: 1Co 2:5-6.]. And in like manner the Holy Spirit still testifies of Christ [Note: Joh 15:26.]; yea, it is his office to do so, even to glorify Christ, by taking of the things of Christ, and shewing them unto us. Without his agency, the external publication of the Gospel would have no effect: Paul might plant, and Apollos water, to no purpose, unless God interposed to give the increase.]
We may learn then from this subject,
1.
With what view we should study the Scriptures
[If the end of them all be to testify of Christ, then must we search them, in order to obtain or grow in the knowledge of Christ. It is of no use to amuse ourselves with studying the prophecies, unless we be led by them to believe in Christ, to put our trust in him as the only Saviour of the world, and to commit all our concerns to his wise and gracious disposal. All that has been accomplished, or is now accomplishing, or yet remains to be accomplished, must lead us to realize the thought of his superintending providence, and convince us that not one jot or tittle that he has spoken shall ever fail. Eternity shall give an infallible exposition of all that has been revealed, and every soul of man attest its truth.]
2.
In what manner we should study them
[We should study them not as the word of man, but as the word of God; we should study them with humble fervent prayer; we should beg that God would open our eyes to see the wondrous things of his law, and give us the spirit of wisdom and revelation in the knowledge of Christ. If we lean to our own understandings, we shall err: but if we seek the teaching of Gods Spirit, he will give us the anointing of the Holy One, that shall teach us all things; he will shine into our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. The meek he will guide in judgment, the meek he will teach his way.]
3.
To whom we should give the glory, if we be savingly instructed by them
[We cannot take it to ourselves, for no man can say that Jesus is the Christ, but by the Holy Ghost. Nor are we to give it to the instrument, whether he be man or angel; for he is but an instrument, a servant of the living God. He may be, he ought to be, esteemed very highly in honour for his works sake; but we must never rob God of his glory to give it to a creature. Is any of you disposed to idolize the creature? See thou do it not. Worship God, and God only; for the testimony which you have received concerning Jesus Christ is not our testimony, but Gods: the Spirit of prophecy revealed it, and the Spirit of prophecy applied it to your hearts and consciences: to him therefore be ascribed exclusively, and at all times, the praise, the honour, and the glory for evermore.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
Ver. 10. And I fell at his feet ] So taken he was with the joyful tidings of his countrymen’s (the Jews’) conversion, that he fell down as Abraham did upon the good news of Isaac’s birth, Gen 17:17 . And it may be he took this angel for Christ, the Angel of the covenant; but that was his error. Triste mortalitatis privilegium est, licere aliquando peccare. (Euphor.)
See thou do it not ] , an elliptic and concise kind of speech in the Greek, betokening haste and displeasure at what was done. Papists will needs disdain the angels with seeming courtesies and respects; and whereas the Council of Laodicea (cap. 35) saith, it behoveth Christians, , not to pray to angels, Surius and Caranza make the words to be, Non oportet Christianos ad angulos congregationes facere; It is not proper for Christians to associate with angels, and the title they make De iis qui angulos colunt, in a clean contrary sense to the Council’s intention.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 19:10 . Jewish eschatology at this point has much to say of the return of the ten tribes and the general restoration of Zion’s children from foreign lands but these speculations were naturally of no interest to the religious mind of the Christian prophet. As hitherto the command to write has come from Christ, the seer perhaps thinks that this injunction also proceeds from a divine authority (Weiss), but his grateful and reverent attempt to pay divine homage to the angelus interpres ( cf. Rev 22:8 ) is severely rebuked. The author’s intention is to check any tendency to the angel-worship which (whether a Jewish practice or not, cf. Clem. Alex. Strom. vi. 5, 41; Lightfoot on Col 2:18 ; and Lueken, 4 f.) had for some time fascinated the Asiatic churches here and there. If even a prophet need not bow to an angel, how much less an ordinary Christian? A contemporary note of this polemic is heard in Asc. Isa. vii. 21 (Christians): et cecidi in faciem meam, ut eum (the angelus interpres , who conducts Isaiah through the heavens) adorarem, nec siuit me angelus, qui me instruebat, sed dixit mihi ne adores nec angelum nec thronum. In Asc. Isa 2:11 the angelic cicerone even rebukes the seer for calling him Lord: , . The repetition of this scene (Rev 22:8 f.), due to the Oriental love of emphasis by reduplication, is significant in a book where angels swarm ( cf. Dan 2:11 ). . . ., “for the testimony or witness of ( i.e. , borne by) Jesus is ( i.e. , constitutes) the spirit of prophecy”. This prose marginal comment (see above) specifically defines the brethren who hold the testimony of Jesus as possessors of prophetic inspiration. The testimony of Jesus is practically equivalent to Jesus testifying (Rev 22:20 ). It is the self-revelation of Jesus (according to Rev 1:1 , due ultimately to God) which moves the Christian prophets. He forms at once the impulse and subject of their utterances ( cf. lgnat. Rom. viii.; Eph. vi.). The motive and materials for genuine prophecy consist in a readiness to allow the spirit of Jesus to bring the truth of God before the mind and conscience ( cf. Rev 3:14 ; Rev 3:22 ). The gloss even connects in a certain way with . Since angelic and human inspiration alike spring from the divine witness of Jesus, therefore God alone, as its ultimate source, deserves the reverence of those whom that inspiration impresses. The prestige of the prophets lies in the fact that any one of them is, as Philo called Abraham, . An angel can do no more than bear witness to Jesus. Furthermore, there is an implicit definition of the spirit of prophecy (Rev 11:7 , etc.) in its final phase as a revelation of Jesus Christ. Even the O.T. prophetic books, with which the Apocalypse claims to rank, were inspired by the spirit of the pre-existent Christ (see on 1Pe 1:11 ; Barn. Rev 19:6 ). But now, by an anti-Jewish and even anti-pagan touch, no oracular or prophetic inspiration is allowed to be genuine unless it concerns Jesus who is the Christ. Such is the triumphant definition or rather manifesto of the new Christian prophecy.
Fuente: The Expositors Greek Testament by Robertson
at = before. Greek. emprosthen.
worship. App-137.
said. Literally saith.
unto = to.
See. App-133.
fellowservant. Greek. sundoulos. Here, Rev 6:11; Rev 22:9, in Rev.
of = with.
have = hold.
testimony. See Rev 1:2.
Jesus. App-98.
spirit. App-101.
prophecy. Greek. propheteia. Occurs seven times in Rev. See Rev 1:3. This testimony may be as concerning Jesus, or as sent or borne by Him, as in Rev 1:1
Fuente: Companion Bible Notes, Appendices and Graphics
I fell: Rev 22:8, Rev 22:9, Mar 5:22, Mar 7:25, Act 10:25, Act 10:26, Act 14:11-15, 1Jo 5:21
See: 2Co 8:7, Eph 5:15, Eph 5:33, 1Th 5:15, Heb 12:25
I am: Psa 103:20, Psa 103:21, Dan 7:10, Luk 1:19, Heb 1:14
the testimony: Rev 1:9, Rev 12:11, Rev 12:17, Rev 22:9, 1Jo 5:10
worship: Rev 4:10, Rev 14:7, Rev 15:4, Exo 34:14, 2Ki 17:36, Psa 45:11, Mat 4:10, Joh 4:22-24, Phi 3:3
for the: Luk 24:25-27, Luk 24:44, Joh 5:39, Act 3:12-18, Act 10:43, Act 13:27, Rom 3:21, Rom 3:22, 1Pe 1:10-12, 2Pe 1:19-21
Reciprocal: Exo 20:3 – General Jos 5:14 – fell on his Psa 19:7 – testimony Psa 40:7 – in the Psa 119:129 – testimonies Son 2:9 – showing Son 8:2 – who Isa 8:16 – the testimony Jer 33:14 – General Dan 2:46 – fell Dan 8:17 – I was Zec 1:9 – the angel Mat 2:11 – worshipped Mat 4:9 – if Mat 8:2 – worshipped Mat 22:30 – as Mat 23:8 – all Mat 26:39 – and fell Mar 9:4 – appeared Luk 1:70 – spake Luk 4:8 – for Luk 17:16 – fell Luk 24:27 – and all Joh 12:41 – spake Joh 16:14 – for Act 3:18 – those Act 7:52 – which showed Act 14:15 – of like Act 24:14 – believing Rom 1:4 – according Rom 16:26 – and by 1Co 1:6 – the 1Co 2:1 – the testimony Gal 4:6 – the Spirit Phi 1:1 – the servants Col 2:18 – worshipping Col 3:16 – the word 2Ti 1:8 – the testimony 2Ti 3:15 – which Heb 10:15 – General 1Pe 1:11 – the Spirit 1Pe 3:19 – By which 2Pe 1:21 – spake 2Pe 3:2 – ye may Rev 6:9 – slain Rev 11:3 – they shall
Fuente: The Treasury of Scripture Knowledge
Rev 19:10. The pronouns his and him refer to the angel who was sent to show the vision to John (chapter 1:1). It was natural for John to have this inclination toward worship of the angel, for the great vision shown made the apostle have a feeling of inferiority. There are some conditions when even a man may receive some form of wor ship from others (Luk 14:10), but under the present circumstances it would have been improper. The reader may see a complete explanation of the word worship at Mat 2:2 in the first volume of the New Testament Commentary. I am thy fellowservant reminds us of Heb 1:14. Of thy us of Heb 1:14. Of thy brethren that have the testimony of Jesus. This is equivalent to describing the ones for whom the angels are sent forth to minister. To have the testimony does not merely mean to have access to it (everyone has that), but it is those who hold themselves faithfully to it. The testimony of Jesus is the spirit of prophecy. This means that the subject of Jesus as the Saviour of mankind is the main thought running through all the prophetic writings.
Comments by Foy E. Wallace
Verse 10.
The closing statement of this section, in verse ten, is: For the testimony of Jesus is the spirit of prophecy. The word spirit here does not signify the Holy Spirit, but rather the inner spirit, the vital element, the life and soul-the essence of the apocalypse was the testimony of the Lord Jesus Christ to his servant John by his servants, the angels.
Fuente: Combined Bible Commentary
Rev 19:10. And I fell down before his feet to worship him, fell overwhelmed with astonishment and delight.
And he saith unto me, See thou do it not: I am thy fellow-servant and the fellow-servant of thy brethren that have the witness of Jesus: worship God. The angel reminds the Apostle that worship is due to God alone; that he himself is only his fellow-servant and the fellow-servant of all who have the witness of Jesus,whose personal possession the witness of Jesus is become.
For the witness of Jesus is the spirit of prophecy. The words are spoken by the angel, and they contain the reason why, high as he may seem to be, he ought to be looked upon in no other light than as the fellow-servant of all who believe in Jesus. The argument is as follows:All believers are witnesses of Jesus (comp. chap. Rev 12:17); I, because I prophesy, and because the witness of Jesus is the spirit of prophecy, am also a witness of Jesus; thou and I therefore occupy the same footing before God, and we must worship God alone (comp. chap. Rev 22:9).
Fuente: A Popular Commentary on the New Testament
Why did John fall down to worship this angel? Some have said he was momentarily confused and thought it was Christ. Others say he was so awed by the scenes of victory and praise that he fell down to worship without thinking. We do not know why John did it, but God uses it to show us angel worship is wrong. Only God is to be worshipped, which is one reason we know Jesus is God. ( Mat 4:10 ; Heb 1:6 ) The angel told John not to worship him as they were both servants of the Father. Hailey says, “The testimony of Jesus is that truth to which He bore witness ( Joh 18:37 ), which was the word given to Him from God ( Joh 8:28 ; Joh 12:47 ; Joh 14:24 ; Rev 1:1 , et. al.)” Of course, all disciples of Christ hold his testimony in trust, but there may be special reference to the fact that John was one of those intrusted with the charge to deliver that word so others might believe. ( Joh 17:17-20 ) The very heart of prophecy, or all the Bible, is the testimony of Jesus.
Fuente: Gary Hampton Commentary on Selected Books
Verse 10
Is the spirit of prophecy; is the same in its origin and spiritual value.
Fuente: Abbott’s Illustrated New Testament
19:10 {11} And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the {c}testimony of Jesus: worship God: for the testimony of {d} Jesus is the spirit of prophecy.
(11) The particular history of this verse is brought in by occasion, and as it were besides the purpose that John might make a public example of his own infirmity and of the modest sanctimony of the angel, who both renounced for himself the divine honours, and recalled all the servants of God, to the worship of him alone: as also Rev 22:8 .
(c) Who are commanded to bear witness of Jesus.
(d) For Jesus is the mark that all the prophecies shoot at.
Fuente: Geneva Bible Notes
The wonder of this revelation and the certainty of its fulfillment seem to have overwhelmed John. He fell down to worship the angel because the angel had revealed these things to him (cf. Rev 1:17; Act 10:25). This was not proper, as the angel explained (cf. Rev 22:9). Human beings should never worship angels (Col 2:18). The beast, who is not even an angel, will receive worship gladly (cf. Rev 13:4; Rev 13:8; Rev 13:12; Rev 13:15). How easy it is to fall into idolatry! The angel described himself as a fellow servant of God with John (cf. Heb 1:14). Angels, like humans, can only bear witness to the testimony borne by Jesus (cf. Rev 1:2; Rev 1:9; Rev 6:9; Rev 12:17; Rev 20:4; Rev 22:9; Rev 22:20).
"St John’s repeated reference to his temptation and the Angel’s rebuke (cf. xxii. 8f.) may well be due to his knowledge that such a tendency existed in the Churches to which he wrote." [Note: Swete, p. 248.]
Therefore the angel directed John to worship God (cf. Rev 22:9; Joh 4:21-24). To emphasize the centrality of Jesus Christ in this testimony and to encourage worship of God, the angel said that the spirit of prophecy is the testimony of Jesus.
The last clause of the verse ("for the testimony of Jesus is the spirit of prophecy") is capable of various interpretations. Some take the genitive "of Jesus" as objective, which yields two possible understandings. Perhaps the angel meant that testimony about Jesus is the common substance of all prophecy, that all prophecy ultimately reveals Him. [Note: Erdman, p. 148; David J. MacLeod, "Heaven’s Hallelujah Chorus: An Introduction to the Seven ’Last Things’ (Revelation 19:1-10)," Bibliotheca Sacra 156:621 (January-March 1999):83.] Alternatively the angel could have meant that the true spirit of prophecy always manifests itself in bearing witness to Jesus; prophecy that does not bear witness to Him is false prophecy. [Note: Morris, p. 228.] If the genitive is subjective, the angel meant that the testimony that Jesus has given is the essence of prophetic proclamation. [Note: Mounce, p. 342; Beasley-Murray, p. 276.] This last view seems preferable since it affords the best explanation of why John should not worship the angel: Jesus is the source of revelation, and angels just communicate it. Moreover the phrase "of Jesus" in the preceding clause also seems to be subjective.