Revelation 1:10

King James Version (KJV)

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,

Adam Clarke
Bible Commentary

I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.

The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.

And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.

As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exodus 19:16, Exodus 19:19, etc.

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Albert Barnes
Notes on the Whole Bible

I was in the Spirit - This cannot refer to his own spirit, for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word “Spirit” may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces - a spirit of elevated devotion, a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favored, in a large measure, with the influences of the Holy Spirit - the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day.

The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration (compare Ezekiel 1:1; Ezekiel 8:3; Ezekiel 40:2; Jeremiah 24:1), and which was often accompanied with an entire prostration of bodily strength (compare Numbers 24:4); 1 Samuel 19:24; Ezekiel 1:28; Daniel 10:8-10; Revelation 1:17), but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstasy (compare Acts 10:10; Acts 11:5; Acts 22:17), but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy, in a high degree, the consolations of religion - an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, He can meet them with the abundant consolations of His grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and, by honoring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rick spiritual influences on his soul.

On the Lord‘s day - The word rendered here as “Lord‘s” ( κυριακῇ kuriakē), occurs only in this place and in 1 Corinthians 11:20, where it is applied to the Lord‘s supper. It properly means “pertaining to the Lord”; and, so far as this word is concerned, it might mean a day “pertaining to the Lord,” in any sense, or for any reason; either because he claimed it as his own, and had set it apart for his own service, or because it was designed to commemorate some important event pertaining to him, or because it was observed in honor of him. It is clear:

(1) That this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.

(2) that it was a day which was for some reason regarded as especially a day of the Lord, or especially devoted to him.

(3) it would further appear that this was a day particularly devoted to the Lord Jesus; for:

(a)that is the natural meaning of the word “Lord” as used in the New Testament (compare the notes on Acts 1:24); and

(b)if the Jewish Sabbath were intended to be designated, the word “Sabbath” would have been used.

The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians (about 101 a.d.), who calls the Lord‘s day “the queen and prince of all days.” Chrysostom (on Exodus 19:13; Numbers 10:10; Judges 7:18, etc.; 1 Samuel 13:3; 2 Samuel 15:10.

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Uriah Smith
Daniel and the Revelation, 338

Verse 10

In the Spirit. — Exiled though John was from all of like faith, and almost from the world, he was not exiled from God, nor from Christ, nor from the Holy Spirit, nor from angels. He still had communion with his divine Lord. And the expression “in the Spirit” seems to denote the highest state of spiritual elevation into which a person can be brought by the Spirit of God. It marked the commencement of his vision.DAR 338.2

On the Lord’s Day. — What day is intended by this designation? On this question four different positions are taken by different classes. 1. One class hold that the expression “the Lord’s day” covers the whole gospel dispensation, and does not mean any particular twenty-four-hour day. 2. Another class hold that the Lord’s day is the day of Judgment, the future “day of the Lord,” so often brought to view in the Scriptures. 3. The third view, and the one perhaps the most prevalent, is that the expression refers to the first day of the week. 4. Still another class hold that it means the seventh day, the Sabbath of the Lord.DAR 338.3

1.To the first of these positions it is sufficient to reply that the book of Revelation is dated by the writer, John, in the Isle of Patmos, and upon the Lord’s day. The writer, the place where it was written, and the day upon which it was dated, have each a real existence, and not merely a symbolical or mystical one. But if we say that the day means the gospel dispensation, we give it a symbolical or mystical meaning, which is not admissible. Besides, this position involves the absurdity of making John say, sixty-five years after the death of Christ, that the vision which he records was seen by him in the gospel dispensation, as though any Christian could possibly be ignorant of that fact!DAR 338.4

2. The second position, that it is the day of Judgment, cannot be correct; for while John might have had a vision concerning the day of Judgment, he could not have had one on that day when it is yet future. The word translated on is ?? (en), and is defined by Robinson when relating to time, as follows: “Time when; a definite point or period, in, during, on, at, which anything takes place.” It never means about or concerning. Hence they who refer it to the Judgment day either contradict the language used, making it mean concerning instead of on, or they make John state a strange falsehood, by saying that he had a vision upon the Isle of Patmos, nearly eighteen hundred years ago, on the day of Judgment which is yet future!DAR 339.1

3. The third view is that by “Lord’s day” is meant the first day of the week, a view by far the most generally entertained. On this we inquire for the proof. What evidence have we for this assertion? The text itself does not define the term Lord’s day; hence if it means the first day of the week we must look elsewhere in the Bible for the proof that that day of the week is ever so designated. The only other inspired writers who speak of the first day at all, are Matthew, Mark, Luke, and Paul; and they speak of it simply as “the first day of the week.” They never speak of it in a manner to distinguish it above any other of the six working days. And this is the more remarkable, viewed from the popular standpoint, as three of them speak of it at the very time when it is said to have become the Lord’s day by the resurrection of the Lord upon it, and two of them mention it some thirty years after that event.DAR 339.2

If it is said that the term “Lord’s day” was the usual term for the first day of the week in John’s day, we ask, Where is the proof of this? It cannot be found. But we have proof of just the contrary. (See History of the Sabbath, by J. N. Andrews, published at the Review Office, Battle Creek, Mich.) If this was the universal designation of the first day at the time the Revelation was written, the same writer would most assuredly call it so in all his subsequent writings. But John wrote the Gospel after he wrote the Revelation, and yet in that Gospel he calls the first day of the week, not Lord’s day, but simply “first day of the week.” For proof that the Gospel was written at a period subsequent to the Revelation, the reader is referred to such standard authorities as the Religious Encyclopedia, Barnes’s Notes (Gospels), Bible Dictionaries, Cottage Bible, Domestic Bible, Mine Explored, Union Bible Dictionary, Comprehensive Bible, Paragraph Bible, Bloomfield, Dr. Hales, Horne, Nevins, and Olshausen.DAR 339.3

And what still further disproves the claim here set up in behalf of the first day, is the fact that neither the Father nor the Son has ever claimed the first day as his own in any higher sense than he has each or any of the other laboring days. Neither of them has ever placed any blessing upon it, or attached any sanctity to it. If it was to be called the Lord’s day from the fact of Christ’s resurrection upon it, Inspiration would doubtless have somewhere so informed us. But there are other events equally essential to the plan of salvation, as, for instance, the crucifixion and the ascension; and in the absence of all instruction upon the point, why not call the day upon which either of these occurred, the Lord’s day, as well as the day upon which he rose from the dead?DAR 340.1

4. The three positions already examined having been disproved, the fourth — that by Lord’s day is meant the Sabbath of the Lord — now demands attention. And this of itself is susceptible of the clearest proof. 1. When God gave to man in the beginning six days of the week for labor, he expressly reserved the seventh day to himself, placed his blessing upon it, and claimed it as his holy day. 2. Moses told Israel in the wilderness of Sin on the sixth day of the week, “To-morrow is the rest of the holy Sabbath unto the Lord.” We come to Sinai, where the great Lawgiver proclaimed his moral precepts in awful grandeur; and in that supreme code he thus lays claim to his hallowed day: “The seventh day is the Sabbath of the Lord thy God: ... for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” By the prophet Isaiah, about eight hundred years later, God spoke as follows: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, ... then shalt thou delight thyself in the Lord,” etc. We come down to New-Testament times, and He who is one with the Father declares expressly, “The Son of man is Lord also of the Sabbath.” Can any man deny that that day is the Lord’s day, of which he has emphatically declared that he is the Lord? Thus we see that whether it be the Father or the Son whose title is involved, no other day can be called the Lord’s day but the Sabbath of the great Creator.DAR 340.2

One more thought, and we leave this point. There is in this dispensation one day distinguished above the other days of the week as the Lord’s day. How completely does this great fact disprove the claim put forth by some that there is no Sabbath in this dispensation, but that all days are alike. And by calling it the Lord’s day, the apostle has given us, near the close of the first century, apostolic sanction for the observance of the only day which can be called the Lord’s day, which is the seventh day of the week. (See note at close of chapter.)DAR 341.1

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Matthew Henry
Concise Bible Commentary

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.

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SDA Bible Commentary (limited)
Volume 1-7

10. In the Spirit. Literally, “in spirit,” here meaning “in an ecstatic state.” He became oblivious to the things of earth and aware only of the impressions conveyed to him by the Holy Spirit. Natural sense perception gave way completely to spiritual perception.

Lord’s day. Gr. kuriakÄ“ hÄ“mera. Various attempts have been made to explain this expression, which appears only here in Scripture. Some interpreters equate this term with “the day of the Lord” of the OT prophets (see Joel 2:11, 31; Zeph. 1:14; Mal. 4:5; cf. Acts 2:20). It may be granted that, taken by themselves, the words might be so interpreted. Those who thus explain the expression point to the fact that the Revelation focuses attention on the great final day of the Lord and events leading up to it (see on Rev. 1:1). To be “in the Spirit on the Lord’s day” could possibly be understood as meaning to be carried in vision down the stream of time to witness events connected with the day of the Lord.

There are, however, reasons for rejecting this interpretation. In the first place, when the phrase “day of the Lord” clearly designates the great day of God the Greek is always hÄ“mera tou kuriou or hÄ“mera kuriou (1 Cor. 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Peter 3:10). Second, the context (Rev. 1:9, 10) implies that the term “Lord’s day” refers to the time when John saw the vision, rather than the subject of the vision. Thus, John gives his location, “the isle that is called Patmos” (v. 9); his reason for being there, “for the word of God” (v. 9); and his condition in vision, “in the Spirit.” These phrases all have to do with the circumstances under which the vision was given, and it is logical to conclude that the fourth does also, giving the specific time of the revelation. Most expositors so conclude.

Although unique in Scripture, the term kuriakÄ“ hÄ“mera has a long history in post-Biblical Greek. Like its abbreviated form, kuriakÄ“, it is a familiar term in the Church Fathers for the first day of the week, and in modern Greek kuriakÄ“ is the usual term for Sunday. Its Latin equivalent, dominica dies, is a common designation for the same day, and has passed into several modern languages, such as Spanish, domingo, and French, dimanche, both terms for Sunday. For this reason many scholars hold the opinion that kuriakÄ“ hÄ“mera in the present passage also refers to Sunday, and that John not only received his vision on that day but also recognized it as “the Lord’s day,” presumably because on that day Christ had risen from the dead.

There are both negative and positive reasons for rejecting this interpretation. First is the recognized principle of historical method, that an allusion is to be interpreted only in terms of evidence that is previous to it in point of time or contemporary with it, and not by historical data from a later period. This principle has an important bearing on the problem of the meaning of the expression “Lord’s day” as it appears in the present passage. Although this term occurs frequently in the Church Fathers with the meaning of Sunday, the first conclusive evidence of such use does not appear until the latter part of the 2d century in the Apocryphal Gospel According to Peter (9, 12; ANF, vol. 9, p. 8), where the day of Christ’s resurrection is termed the “Lord’s day.” Since this document was written at least three quarters of a century after John wrote the Revelation, it cannot be presented as a proof that the phrase “Lord’s day” in John’s time refers to Sunday. Numerous examples might be cited to show the rapidity with which words can change their meanings. Therefore the meaning of “Lord’s day” here is better determined by reference to Scripture rather than to subsequent literature.

On the positive side of the question is the fact that although the Scripture nowhere identifies Sunday as having any religious connection with the Lord, repeatedly it recognizes that the seventh day, the Sabbath, is the Lord’s special day. God is said to have blessed and sanctified the seventh day (see Gen. 2:3); He declared it to be the memorial of His act of creation (see Ex. 20:11); He called it specifically “my holy day” (see Isa. 58:13); and Jesus declared Himself to be “Lord also of the sabbath” (see Mark 2:28) in the sense that as Lord of men, He was also Lord over that which was made for man, the Sabbath. Thus, when the phrase “Lord’s day” is interpreted in accordance with evidence prior to and contemporary with John’s time, it appears that there is only one day to which it can refer, and that is the seventh-day Sabbath. See 6T 128; AA 581.

Archeological discoveries have thrown added light on the expression kuriakÄ“ hÄ“mera. Papyri and inscriptions from the imperial period in Roman history found in Egypt and Asia Minor employ the word kuriakos (the masculine form of kuriakÄ“) to the imperial treasury and the imperial service. This is understandable inasmuch as the Roman emperor was often called in Greek the kurios, “lord,” and consequently his treasury and service were the “lord’s treasury” and the “lord’s service.” Thus kuriakos was a familiar word in Roman official language for things pertaining to the emperor. One such inscription comes from as early as a.d. 68, so it is clear that this usage of kuriakos was current in John’s time (see Adolf Deissmann, Light From the Ancient East, pp. 357-361).

On this same inscription there appears a reference to a day named for the Empress Julia, or Livia, as she is better known.

On other inscriptions both from Egypt and Asia Minor, the term sebastÄ“, the Greek equivalent of Augustus, frequently appears as the name of a day. Apparently these are references to special days honoring the emperor (see Deissmann, loc. cit.). Some have suggested that kuriakÄ“ hÄ“mera, as used by John, also refers to an imperial day. This seems doubtful, however, for two reasons. First, although there were imperial days, and although the term keriakos was used for other things pertaining to the emperor, no instance of the word kuriakÄ“ as applied to an imperial day has yet been found. This is not a final proof, of course, for it is an argument from silence. However, the second point that may be raised against the identification of John’s kuriakÄ“ hÄ“mera as an imperial day appears to be virtually conclusive. This is the fact that both the Jews in the 1st century (see Josephus War vii. 10. 1 [418, 419]) and the Christians, at least in the 2d (see Martyrdom of Polycarp 8), are known to have refused to call Caesar kurios, “lord.” It becomes extremely difficult to think, therefore, that John would have referred to an imperial day as the “Lord’s day,” especially at a time when he and his fellow Christians were being bitterly persecuted for refusing to worship the emperor (see pp. 721-723). It seems more likely that John chose the expression kuriakÄ“ hÄ“mera for the Sabbath as a subtle means of proclaiming the fact that, as the emperor had special days devoted to his honor, so John’s Lord, for whose sake he now suffered, also had His day. For a discussion of the origin of Sunday observance and of the designation of Sunday as “the Lord’s day” see on Dan. 7:25. See AA 581, 582.

As of a trumpet. Comparison with a trumpet indicates the intensity of the voice.

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Ellen G. White
Our High Calling, 315

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. Revelation 1:9. OHC 315.1

By permitting John to be banished to the Isle of Patmos, Christ placed His disciple in a position where he could receive the most precious truth for the enlightenment of the churches. He placed him in solitude, that his ear and his heart might be sanctified to receive this truth.... The persecution of John's enemies became a means of grace. Patmos was made resplendent by the glory of a risen Saviour.... What a Sabbath that was to the lonely exile! ... Never had he learned so much of Jesus. Never had he heard such exalted truth. OHC 315.2

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Ellen G. White
The Sanctified Life, 70-4

The wonderful success which attended the preaching of the gospel by the apostles and their fellow laborers increased the hatred of the enemies of Christ. They made every effort to hinder its progress, and finally succeeded in enlisting the power of the Roman emperor against the Christians. A terrible persecution ensued, in which many of the followers of Christ were put to death. The apostle John was now an aged man, but with great zeal and success he continued to preach the doctrine of Christ. He had a testimony of power, which his adversaries could not controvert, and which greatly encouraged his brethren. SL 70.1

When the faith of the Christians would seem to waver under the fierce opposition they were forced to meet, the apostle would repeat, with great dignity, power, and eloquence, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; ...that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3). SL 70.2

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Ellen G. White
Testimonies for the Church, vol. 6, 128

The third angel's message, the great testing truth for this time, is to be taught in all our institutions. God designs that through them this special warning shall be given, and bright beams of light shall shine to the world. Time is short. The perils of the last days are upon us, and we should watch and pray, and study and heed the lessons that are given us in the books of Daniel and the Revelation. 6T 128.1

When John was banished from those he loved to lonely Patmos, Christ knew where to find His faithful witness. John said: “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. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet.” The Lord's day is the seventh day, the Sabbath of creation. On the day that God sanctified and blessed, Christ signified “by His angel unto His servant John” things which must come to pass before the close of the world's history, and He means that we should become intelligent with regard to them. It is not in vain that He declares: “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” Revelation 1:9, 10, 1-3. This is the education that is to be patiently given. Let our lessons be appropriate for the day in which we live, and let our religious instruction be given in accordance with the messages God sends. 6T 128.2

We shall have to stand before magistrates to answer for our allegiance to the law of God, to make known the reasons of our faith. And the youth should understand these things. They should know the things that will come to pass before the closing up of the world's history. These things concern our eternal welfare, and teachers and students should give more attention to them. By pen and voice, knowledge should be imparted which will be meat in due season, not only to the young, but to those of mature years also. 6T 128.3

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