{7} 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 {g} called Patmos, for the word of God, and for the testimony of Jesus Christ.

(7) The narration, opening the way to the declaring of the authority and calling of John the evangelist in this singular revelation, and to procure faith and credit to this prophecy. This is the second part of this chapter, consisting of a proposition, and an exposition. The proposition shows, in Re 1:9 first who was called to this revelation, in what place, and how occupied. Then at what time, and by what means, namely, by the Spirit and the word, and that on the Lord's day, which ever since the resurrection of Christ, was consecrated for Christians: that is to say, to be a day of rest, as in Re 1:10 Thirdly, who is the author that calls him, and what is the sum of his calling.

(g) Patmos is one of the islands of Sporas, where John was banished according to some historians.

People's New Testament

1:9 I John. He here names himself for the third time. The fourth and fifth times are in Re 21:2 22:8.

Companion in tribulation. A partaker of the sufferings of the church like you.

Kingdom and patience. In the kingdom they were called to patient endurance.

Was in the isle that is called Patmos. For description of this island, see Topic 9307. Bible Commentary (Speaker's) on Revelation states:

It appears to be the certain result of historical evidence that the Apostle John was banished to the island of Patmos during the reign of Domitian (A.D. 81-96) and in the fourteenth year of that reign, and was recalled from Patmos to Ephesus by the Emperor Nerva in A.D. 96.''

For the word of God. Banished on account of preaching the word of God.

Wesley's Notes

1:9 I John - The instruction and preparation of the apostle for the work are described from the ninth to the twentieth verse . Rev 1:9 - 20 Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, 2Tim 2:12. I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.

Scofield Reference Notes

[1] isle

From 1.1 to 1.20 the Seer is on the earth, looking at the vision of Christ. From 2.1 to 3.22 he is on the earth looking forward through the church-age. From 4.1 to 11.1 he is "in the Spirit" (Rev 4:2; cf Ezek 3:12-14) observing things in heaven and on earth. From 11.1 to 11.12 he is in Jerusalem with the two witnesses. From 11.13 to the end he is in heaven observing and recording things in heaven and upon the earth.

Jamieson-Fausset-Brown Bible Commentary

9. I John-So "I Daniel" (Da 7:28; 9:2; 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.

also-as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.

companion-Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.

patience-Translate, "endurance." "Persevering, enduring continuance" (Ac 14:22); "the queen of the graces (virtues)" [Chrysostom].

of, &c.-The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.

was-Greek, "came to be."

in . Patmos-now Patmo or Palmosa. See [2674]Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mt 20:22).

for-Greek, "for the sake of," "on account of"; so, "because of the word of God and . testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [Bengel].

Matthew Henry's Concise Commentary

1:9-11 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.