Apocalipse 1:10

Comentário de Ellicott sobre toda a Bíblia

I was (or, I became) in the Spirit. — The mind, drawn onward by the contemplation of things spiritual, is abstracted from the immediate consciousness of outward earthly forms of life. In great natures this power is usually strong. Socrates is related to have stood rapt in thought for hours, and even days, unconscious of the midday heat, or the mocking wonder of his comrades. To high-souled men, set upon the spiritual welfare of the race, this power of detaching themselves from the influence of the outward is the result of their earnestness; the things spiritual are to them the real; the things seen are temporal. It is the Holy Spirit alone which can give the power of this spiritual abstraction; but it is through the ordinary use of means that this power is bestowed. In St. John’s case it was on the Lord’s Day that this spiritual rapture was vouchsafed.

The Lord’s day. — There is no ground whatever for the futurist interpretation that this expression refers to the “Day of the Lord,” as in 2 Tessalonicenses 2:2. The phrase in this latter passage is totally different. The phrase here is. en te kuriake hemera. The adjective is applied by St. Paul (perhaps coined by him for the purpose) to the Lord’s Supper: from the Supper it came to be applied to the day on which Christians met for the breaking of bread. The day is still called κυριακὴ (kuriake) in the Levant. On the Lord’s Day the vision came to the Apostle. It was the hour of sweetest, closest communion, when the memories of Christ risen, and the fellowship he had enjoyed at Ephesus, would work on his spirit, and aid in raising him in highest adoration, like St. Paul (2 Coríntios 12:2). When so rapt, he heard a voice, strong, clear, and resonant as a trumpet. The Apostle’s voice could not be heard among his beloved flock at Ephesus; but there was a voice which would reach from the exile at Patmos, not to Ephesus and its sister churches, but to all churches and throughout all time. The mouth which persecution closes God opens, and bids it speak to the world. So St. Paul, through the Epistles of his Captivity, still speaks. Luther, by his translation of the Bible, spoke from his confinement at Wartburg; and Bunyan, by his divine allegory, shows how feeble were the walls of his cell at Bedford to silence the voice of God. If speech be silver and silence golden, it is also true in the history of the Church that from the captivity of her teachers she has received her most abiding treasures.

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