revelation - clover sitesstorage.cloversites.com/gracefellowship3/documents... · things written in...

1 Ted Kirnbauer Revelation 1

REVELATION Scholars are divided over the question as to whether the author intended the sections of the book to be parallel ideas that repeat the same events from different perspectives or represent a chronological progression. Space does not permit a discussion of each view, but for the purpose of this study it should be pointed out that the latter view is assumed to be correct. In fact, it will be argued that 1:19 fits the outline of the book (see below). Revelation 1:19: "Therefore write (1) the things which you have seen, and (2) the things which are, and (3) the things which will take place after these things.” REV. 1:19 I. Introduction .................................................... 1:1-8 "the things which you have seen" II. Vision of the Son of Man ............................... 1:9-20 III. The Letters to the Seven Churches ............. 2:1-3:22 “the things which are” IV. The Open Door in Heaven ........................ 4:1-5:14 V. The Seven Seals .......................................... 6:1-8:5 VI. The Seven Trumpets ............................... 8:6-11:19 VII. The War in Heaven ............................... 12:1-14:20 "the things which shall take place VIII. The Seven Bowls .................................. 15:1-16:21 after these things” IX. The Fall of Babylon ............................... 17:1-19:21 X. The Millennium .......................................... 20:1-15 XI. The Holy City .......................................... 21:1-22:5 XII. Benediction and Warning .......................... 22:6-21


Jesus' first appearance in this world was in a state of humility. He came as a servant to serve and offer Himself on our behalf (Matt 20:28). However, when He comes again, He will come in great glory and power and will rule the nations as King of Kings and Lord of Lords (Rev. 1:5; 19:16). His second coming and the events that lead up to it form the theme of the Book of Revelation (1:7). The outline of the book is stated in Rev. 1:19 (see above): the things which John has seen (chapter 1), the things which are (chapters 2, 3), and the things which will take place after the events in chapters 2 and 3 (chapters 4-22). The contents of the book are unique because they were given in symbols (1:1) that draw heavily upon the OT for their meaning (of the 404 verses in the book 278 allude to the OT). The Book of Revelation is also unique in that it promises a blessing to those who hear and obey the things written in it (1:3). Revelation is addressed to seven actual churches which existed in John's day (1:4, 11; chapters 2-3). However, the spiritual conditions of those churches are representative of conditions that could exist in any church during any age. Chapters 1-3 prepare the reader for the rest of the book. They bridge the gap between the present condition of the church and the judgment that will come upon the whole world. Those who are unrepentant will experience the great tribulation. Those who are overcomers will be rescued from it. Since Christ could return at any moment, the need of repentance is immediate and the possibility of judgment is impending. Chapter 1 not only serves to introduce the book, it reveals the Triune God, particularly focusing on Christ in His glory.

I. INTRODUCTION 1:1-8

1:1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John, 1:2 who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. 1:3 Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.

1:1 The Revelation

of Jesus Christ,

These words form the title of the Book and describe the nature of what was written. First, it is revelation. The word for “revelation is apokalupsis (avpoka,luyij) from which we derive the English words

“apocalypse” and “apocalyptic.” The word means to uncover and refers to the disclosure of divine truth. Thus, the book contains information that had been hidden. Secondly, it is revelation “of Jesus Christ.” This could mean that (1) it is revelation about Jesus (objective genitive) or (2) is revelation given by Jesus (subjective genitive). Either is possible but the context seems to favor Christ as the revealer rather than the object of the revelation. This is supported by the fact that


throughout the book, Jesus functions as the revealer: He addresses the seven churches in Revelation 2 and 3 and opens the scroll disclosing its contents in 5:5-7 (the scroll contains the contents of the rest of the book). In addition to this, verse 1 says that the revelation was given to Him by God which favors the view that Jesus is the revealer rather than the revealed.

which God gave Him (Christ)

to show (= the reason God gave Christ the revelation)

to His bond-servants, (= the recipients of the revelation)

the things which must soon take place; (= the contents of what

was revealed)

God is the ultimate source of the revelation. The aorist tense “gave” views the giving of the Book of Revelation as one great act just as the singular “revelation” sees it as one great revelation. The recipients of the revelation are those who are bondservants of Christ (see Rev. 2-3 where the churches are the recipients). The content of the book is about “the things which must soon take place,” emphasizing the nearness of fulfillment.

and He (Christ) sent and communicated it by His (Christ’s) angel to His (Christ’s) bond-servant John, (= the manner it was communicated)

1:2 who testified

to the word of God and to the testimony of Jesus Christ, even to all that he (John) saw.

The next link in the chain of revelation was an angel who then revealed it to John. Thus, the contents come from God, to Jesus, via an angel to John, who is also identified as a bondservant of Christ. In verse 2 the prophetic activity is given further detail. It is difficult to know what is the word of God that John testified about. Some see it as the testimony he had given in his other writings, others see it as the contents of the Book of Revelation (it was common practice to write the superscription last in those days). The latter seems more likely. It seems that John is writing with the perspective of the readers in mind (when they read the Book of Revelation the testimony of John will have been completed). The “testimony of Jesus Christ” is epexegetical (added for explanation); that is, the “word of God” that John is speaking about is more specifically the “testimony of Jesus.” In other words, Jesus testified to John about what God had revealed to Him. Jesus’ testimony is called “the word of God” and it is this that John is testifying about.


1:3 Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.

In the early church not everyone had his own copy of the Bible, so a public reading of Scripture was the only way that most people could hear the word of God. In Revelation 1:3 a blessing is pronounced upon both the one who reads the book and those who hear what was read. But the blessing is contingent upon heeding the moral implications presented in the book. The reason for the blessing is introduced by the word “for” (for the time is near). Because the end will come soon and men will face God, it is all the more urgent that they take personal responsibility for their actions.

1:4 John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood-- 1:6 and He has made us to be a kingdom, priests to His God and Father-- to Him be the glory and the dominion forever and ever. Amen.

1:4 John to the seven churches that are in Asia: (the recipients of the letter)

Grace to you and peace, (greeting)

from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, (the source of the greeting)

1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. There is a lot of discussion as to why John chose seven churches to address. One probable reason is that these seven churches had a history and were in spiritual conditions that were representative of churches in every age. In addition, John probably shared the closest relationship with these churches. The source of the greeting is threefold: it is from (1) “Him who is and who was and who is to come,” (2)” the seven Spirits who are before His throne,” and (3) “Jesus Christ.” It is fairly certain that this is a reference to the triune God.


God is an eternal God. He always existed in the past, He exists now, and will exist in the future. The "Coming One" seems to be a title better suited for Christ than the Father, but it should be remembered that when the Son comes, He will do so as a representative of the Father (1:7). The seven spirits that are before the throne of God is problematic. There are two main views: either these are seven angels before the throne of God (Rev. 8:2), or this is a representation of the Holy Spirit (Rev. 3:1; 4:5; 5:6). Although the position of the spirits before the throne suggests they may be angels, it seems unlikely that angels would be the source of greeting listed on the same level as God and Christ; it is more likely that this is the Holy Spirit. Though there is only one Holy Spirit, the number seven in the Bible is the number of perfection. This reference to the Holy Spirit probably comes from Zech. 4:1-10 where the same number is used (also see Rev. 4:5, 5:6 which appear to be a reference to the Holy Spirit). NOTE: The imagery in Zechariah is that of the seven branched candlestick of the temple, but with three significant variations. (1) Zechariah’s candlestick has a vessel for oil above it which allowed the oil to flow by gravity to the lamps. In contrast, the lamps of the candlestick in the tabernacle had to be refilled by the priests. In both cases, the lamps were probably shallow shell-shaped bowls with a wick protruding from one end. (2) Secondly, Zechariah’s candlestick had seven pipes that went to each lamp (49 pipes in all) while the candlestick in the temple had none. (3) Lastly, Zechariah’s candlestick had an olive tree on either side of it with fruitful branches that supplied abundant oil via two additional pipes (v. 12). Verse 6 is the key to the vision in Zechariah. There it says, “'Not by might nor by power, but by My Spirit,' says the LORD of hosts.” The wick, though needed for light, has no lighting power in itself; it can only hold a flame when it is saturated with oil. Though Zerubbabel was to be a light, he had to depend on the Spirit, like the wick depends on the oil, to produce the light required of him. This image in Zechariah, however, also has prophetic significance. The golden candlestick in the temple prefigures Israel as she was meant to be, a people possessing Messianic faith, a light to the surrounding nations. Israel had failed in her testimony, killing the prophets and ultimately the Redeemer, but her light will be restored in the Millennium. In those days the Holy Spirit Himself will be the source of her light (cf. Joel 2:28-32). The ultimate fulfillment of Zechariah 4:14 will be in Messiah (the Anointed One), the great Priest-King of Zech. 6:13, who will reign in the midst of Israel. Messiah will freely give the Spirit to His people and Israel shall shine forth in her glory. John freely draws from this rich imagery of Zechariah as he describes the Spirit of God in those last days (Rev. 1:4; compare Rev. 4:5 to Zech. 4:2 and Rev. 5:6 to Zech. 4:10). The third source of the greeting is Jesus Christ. He is named last because the writer wishes to elaborate on His significance. He is “the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” The faithful witness (Rev. 19:11; anticipates 3:14) emphasizes the total trustworthiness of Christ. In speaking of the throne of David in Psalm 89:37 God says, “It shall be established forever like the moon,


and the witness in the sky is faithful." Christ, as the seed of David, will sit on the Davidic throne and rule forever as the sun (Ps. 89:36). “Firstborn” became synonymous to that which was privileged, or to be honored, without any necessary association to time or physical birth. Jesus is the one who is unique, or preeminent. However, Schreiner is probably correct when he says that “firstborn of the dead” also has a temporal significance (Schreiner, New Testament Theology, 328). Jesus rules over death because He was the first in time to conquer death; He is the first fruits of the dead (I Cor. 15:23). This also seems to be the case in Colossians 1:18 which says, “He is the beginning, the firstborn from the dead, SO THAT He Himself will come to have first place in everything.” Jesus was always the “firstborn” but he did not become the “firstborn of the dead” until He died and rose from the dead. The ruler of the kings of the earth emphasizes that Jesus will rule over all nations as the Messianic King (Ps. 89:27-29; Isa. 9:6-7; Dan. 7:13, 14; Rev. 19:16; 20:4; this anticipates Rev. 2:27). In the midst of elaborating on the person of Christ, the author breaks forth in praise.

To Him (Christ) who loves us and released us from our sins by His blood--

1:6 and He (Christ) has made us to be a kingdom, priests to His (Christ’s) God and Father -- to Him (Christ) be the glory and the dominion forever and ever. Amen.

Jesus is one who has an abiding love (present tense) for believers (usually in the NT the past tense [aorist] is used, e.g. Gal. 2:20) which is demonstrated by His death on the cross for them (Ro. 5:8). Jesus “released us” from our sins. “Release” implies freedom from bondage with the resultant idea being that Jesus frees us from the bondage of sin. He does this by means of His blood; His blood is the vehicle by which redemption is secured. The “blood” of Christ is a way of referring to His death. The first part of verse 6 is parenthetical though no less important. Jesus’ death has also made us to be a kingdom of priests (see 20:4; 5:10; 11:15). In the OT this was the role of Israel. God declared to the nation, “You shall be a kingdom of priests and a holy nation” (Exod. 19:6). The OT people of God were to have a priestly role in relation to the world. The Christian community shares this function with Israel; it too is “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession” (1 Pet. 2:9)—it has the same appellations of Israel. The focus of their (our) ministry is to bring glory to the Father.


The doxology directed toward Christ starts again with the words “to Him”: to Him (Christ) be the glory and the dominion forever and ever. Amen. To a Jew this would be an astonishing statement, for God does not share His glory with another. Yet all creatures will give glory to Christ the great messianic king who will rule over the earth.

1:7 BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.

1:7 BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.

Verse 7 introduces the first prophecy of the book. “Behold” commonly introduces prophetic oracles. As the Book of Revelation is read, it will become apparent that it is leading to the coming of Christ, so these words are important. He quotes from two OT passages (Dan. 7:13 and Zech. 12:10). Jesus had used the same two passages in Matthew 24:30. Jesus is called “the coming One” in OT prophecy (Rev. 1;4, 8; 2:5, 16; 3;11; 4;8; 16;15; 22;7, 12, 20; also Matt. 11:3). His coming will appear in Revelation 19:11-16. Christ’s coming with the clouds is indicative of a heavenly origin of His return (see Rev. 19:11, 14). Clouds often are seen accompanying God. The second half of the verse is from Zechariah 12. Zechariah 12:10 says, "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.” All the people of the earth (every eye) will see Him as He returns; “even those who pierced Him” is a specific reference to the Jews. Though technically Rome crucified Christ, the Jews were the driving force behind it.

1:8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."

1:8 "I am

the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."


The first letter of the Greek alphabet (alpha) and the last letter (omega) are fitting to demonstrate that God is infinite. He is the first and the last (Isa. 41:4; 43:10; 44:6; 48:12 [see 1:17; 22:13 for the same title applied to Christ]). It is debated whether this is the Father or the Son, but the title “Lord God” is everywhere a title of the Father. The same could be said for the term “Almighty.” Although we normally think of Christ as the One “who is to come,” one could say that the coming of Christ is the Son doing the Father’s will – the Father comes by means of His servant Christ to judge the world.

II. VISION OF THE SON OF MAN 1:9-20

1:9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos, because of the word of God and the testimony of Jesus. 1:10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, 1:11 saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."

Revelation 1:9-11 is John’s first commission to write. Verses 12-16 reveal the source of his commission. Verses 17-20 give more details about what he is to write.

1:9 I,

John, your brother

and fellow partaker in the tribulation and kingdom the sphere of fellowship

and perseverance which are in Jesus, was on the island called Patmos, (the location where the revelation took place)

because of the word of God (the reason why John was on Patmos)

and the testimony of Jesus. (“and” could also be translated as “even” [the ascensive use of kai.] thus

the testimony of Jesus is the word of God. In other words, John was on Patmos for proclaiming the gospel)

John relates himself to the readers in two ways: First he puts himself at the level of those to whom he was writing by calling himself their brother. Secondly, he sees himself as a fellow-partaker. He partakes in three things with them: (1) He partakes in tribulation, (2) the kingdom, and (3) perseverance. All three go together; in Acts 14:22 Paul said, "Through many tribulations we must enter the kingdom of God."


The Kingdom of God is the future millennial kingdom described more fully in Revelation 20. The present activity of God is the working out of the prophesied kingdom salvation. Messianic salvation will come in its fullness when Christ will return to the earth and His rule “will encompass all structures of human society—religious-socio-cultural-economic-political—and God’s will will be done on earth as it is in heaven” (Saucy, The Relation of Israel and the Church in Progressive Dispensationalism, 1).

Patmos is an island about 10 miles long and 6 miles wide along the northern coast. It is for the most part rocky. The highest part is Mount Elias, which rises to a height of over 800 ft. As in Greece and in the adjacent mainland of Asia Minor, the land is treeless. Near the city of Patmos there is a good harbor. In 95 AD, according to a tradition preserved by Irenaeus, Eusebius, Jerome and others, John was exiled here--in the 14th year of the reign of Domitian--whence he returned to Ephesus under Nerva (96 AD). (ISBE) (note: some other traditions say that John did not return to Ephesus but was forced to work in the mines there -Thomas, 88).

Being barren and isolated it was chosen by the Romans as a place to exile criminals. John is quick to clarify that the reason that he was there was because of his testimony of Christ and proclamation of the Word of God (the gospel - - I Jn. 2:7), not because of criminal activity. 1:10 I was in the Spirit on the Lord's day, (the time the revelation was received)

and I heard behind me a loud voice like the sound of a trumpet,

1:11 saying, Write in a book what you see,

and send it to the seven churches: to Ephesus (1) and to Smyrna (2) and to Pergamum (3) and to Thyatira (4) (the recipients of the letter)

and to Sardis (5) and to Philadelphia (6) and to Laodicea." (7)

It is difficult to know what John means by “in the Spirit.” In Romans 8:9 it refers to the Holy Spirit. But it could also be the human spirit in which John would be in a state whereby the ordinary facilities that relate to the physical world are suspended – such as a trance but not as a dream that some have when they are asleep. The meaning of the expression “the Lord’s Day” is also in question. Sunday was referred as the Lord’s Day, but the OT day of God’s judgment is also called the Day of the Lord. Considering that the context of the book is about the Day of God’s judgment (6:17; 16:14) and in the Bible Sunday was more commonly referred to as “the first day of the week” (Matt. 28:1; Mk. 16:2; Lk. 24:1; Jn. 20:1, 19; Acts 20:7; I Cor. 16:2), some see the latter meaning as more plausible; however, grammatically there are reasons to favor the former (everywhere else in the Bible the word “Lord,” when referring to the Day of the Lord, is


a noun in the genitive case not an adjective as is found here), and this expression was common in John’s day and was used by a number of Christian writers at that time. John is to write what he sees and then send what he writes to the seven churches listed.

1:12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 1:13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle. 1:14 And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire; 1:15 and His feet were like burnished bronze, when it has been caused to glow in a furnace, and His voice was like the sound of many waters. 1:16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.

After hearing his commission coming from behind him, John turned to see who was speaking. Verses 12-16 describe Christ in symbolic imagery that reveals His nature and character,


1:12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands;

1:13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle.

1:14 And His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire;

1:15 and His feet were like burnished bronze, when it has been caused to glow in a furnace, and His voice was like the sound of many waters.

1:16 And in His right hand He held seven stars; and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.

The first thing that John saw was seven golden lampstands. These clearly represent the seven churches

just mentioned. In Revelation 1:20 John says, “the seven lampstands are the seven churches,” then in

addressing the church of Ephesus in Revelation 2:5, Christ threatens to remove the church’s lampstand

out of its place. The imagery is heavily dependent upon the imagery in Zechariah 4:2. There the nation

of Israel is pictured as a lampstand with seven lamps; the imagery symbolized God’s purpose for Israel in

bearing light to the nations around them. Now the church is to do the same. Christ stood in the middle

of the churches.

SON OF MAN is a Messianic title (Dan. 7:13; Ps. 2:7) that is often applied to Jesus and clearly identifies

Him as the one being spoken of. It comes from Daniel 7:13, a passage that Jesus had applied to Himself

in John’s presence (Mk. 13:26).

It is significant that “Son of Man” refers only to Jesus in the NT and comes almost exclusively from His

lips (i.e. in 81 of the 84 occurrences Jesus uses the title of Himself, Sproul, Renewing Your Mind, 84,

Morris, 172; see Acts 7:25, Heb. 2:6, and Jn. 12:34 for others using the title of Christ). Thus, it is Jesus’

use of the word that determines its meaning.

Jesus used the word in primarily three ways:

1) On occasion He used it as a self-designation simply meaning “I” (Matt. 16:13).

2) He used it of the heavenly Son of Man who comes in glory.

3) He used it of the Son of Man who suffers to bring salvation.

In the NT “Son of Man” is also often linked to Messiah’s future role in judgment and the establishment

of the Kingdom of God (Matt. 16:27-28; 24:27, 30-31, 36-44; Lk. 18:8). This has led many to think that

the title is related to Daniel 7:13, 14 (Rev. 1:13) which is a vision of judgment in which the Son of man is

divinely invested with universal authority and given the Kingdom of God by the Ancient of Days. (Morris,


NIC, John, 172-173; Carson, The Gospel According to John, 164; Marshall, The Expositor’s Bible

Commentary I, 537; Sproul, Renewing Your Mind, 84-85 and others).

He was CLOTHED IN A ROBE REACHING TO THE FEET which emphasizes His high position and dignity

(Dan. 10:5; Ezek. 9:2-3, 11). Some see it as signifying His priestly function (Ex. 28:4; Zech. 3:4). Although

the wording is used seven times in the OT of the High Priest’s clothing, and the imagery of Zechariah fits

closely, the context may favor that of Ezekiel 9:2 where the man designated sets a mark on some living

in Jerusalem before the others are destroyed. This fits very closely to the contents of the Book of

Revelation where we see Christ as the administrator of mercy in the midst of God’s wrath (Rev. 7:2-3;

9:4) and the one who brings God’s wrath (Rev. 19:11 ff). Nowhere in the Book of Revelation is His

priestly capacity mentioned.

The individual in John’s viewing was also GIRDED ACROSS HIS BREAST WITH A GOLDEN GIRDLE. There

are three major suggestions as to the significance of the girdle: (1) it refers to the dress of the High

Priest, (2) it refers to the divine messenger in Daniel 10:5, (3) it refers to the angel in Revelation 15:6).

Based on the identification of the individual as Christ, the third view seems unlikely. Based on what has

been said regarding the robe (above), it seems unlikely that this is a reference to priestly garments

(furthermore, the High Priest’s girdle was woven with golden thread; this one is made of gold). The

imagery is the exact likeness of the person described in Daniel 10:5 making this the most likely reference.

HIS HAIR emphasizes His eternal preexistence as it does the Father in Daniel 7:9.

HIS EYES emphasize His penetrating vision and the righteous wrath with which He will judge all impurity (Dan. 10:6; Rev. 19:11, 12; anticipates 2:18, 23). This imagery of fierceness is common in classical writers. HIS FEET LIKE BURNISHED BRONZE WHEN IT HAS BEEN CAUSED TO GLOW IN A FURNACE emphasizes His purity (Dan. 10:6; anticipates Rev. 2:18). Feet also symbolize movement (Mk. 3:5, 34; 10:21, 23; 11:11; Lk. 22:61) and match the imagery of Christ meandering around the lampstands. In Daniel 10:6 it is said of the individual that “his arms and feet like the gleam of polished bronze.” The idea of purity is found in Ezekiel 1:13, 27 as well. In Revelation 1:10 John said, “I heard behind me a loud voice like the sound of a trumpet”; in 1:15 he says, “HIS VOICE WAS LIKE THE SOUND OF MANY WATERS.” In both cases there is an emphasis on the power with which He speaks (Ezek. 1:24; 43:2; Rev. 14:2; 19:6; see Psa. 93:4; Isa. 17:3). His voice is described in the same terms as the voice of God (Dan. 10:6). IN HIS RIGHT HAND HE HELD SEVEN STARS. In revelation 1:20 it tells us that the stars are messengers to the churches. This anticipates chapters 2-3 where each letter is addressed to the messenger (some translations have “angel”) of the church. Some see holding seven stars as a symbol of protection and the position in His right hand as a symbol of honor; others see it as a symbol of His absolute authority and control over the churches. Either view is surely possible and both may be intended, but since those in Christ’s hand are messengers, control is the more natural connection. This is especially convincing when we see in Revelation 2:1 and 3:1 that the idea of control, not protection dominates. The right hand of majestic power and strength (Ps. 110:1; Heb. 1:3, 4) is needed for commissioning the messengers (Thomas, 103).


OUT OF HIS MOUTH CAME A SHARP TWO-EDGED SWORD. This emphasizes the judicial power with which He will judge (Isa. 11:4; Rev. 19:15; anticipates 2:12, 16, but also see 2:27 for a similar idea). The sword coming from His mouth instead of being in His hand shows that he will judge by His words. HIS FACE WAS LIKE THE SUN SHINING IN ITS STRENGTH refers to the glory of God issuing from Him (Matt. 17:2; Dan. 10:6). For John the image had to remind him of the transfiguration (Matt. 17:2) which at that time was itself anticipatory of the future glory Christ now possesses.

The first vision of John, then, included an indication of Jesus’ Messianic office with its associated functions: judgment of the unrighteous and comfort of the suffering righteous, His high rank that fits Him as an agent of imposing divine wrath, His activity in imposing that wrath, His preexistence along with God the Father, His penetrating intelligence that enables Him to perform righteous judgment, His movement among the churches to enforce standards of moral purity, His identification with the Father in the power of His utterance, His authority over the seven messengers and the churches they represent, His power to overcome His enemies and pronounce judgment upon them, and His return to earth to implement judgment upon mankind. (Thomas, 105).

1:17 And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, "Do not be afraid; I am the first and the last, 1:18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.

1:17 And when I saw Him, I fell at His feet as a dead man. And He laid His right hand upon me, saying, "Do not be afraid; I am the first and the last, 1:18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.

John responded to the sight of Christ in much the same way that Daniel did toward the angelic messenger that he had seen (Dan. 10:7-9). Prostrating to the earth is a common reaction to those who see supernatural manifestations (Ezek. 1;28; 3:23; 9:8; 11;13; 43:3; 44:4; Dan. 2:46; 8:17; 10:9; Matt. 17:6; Lk. 5:8; Acts 26:14). The touch of Jesus brings comfort and His words encouragement. Jesus then goes on to describe Himself with a number of descriptions. He first declares, “I AM THE FIRST AND THE LAST.” The “I am” statements of Jesus are numerous in John’s writings (Jesus said in: John 6:35- "I am the bread of life”; John 8:12 - "I am the light of the world”; John 10:7 – “I am the door of the sheep”; John 10:11 - "I am the good shepherd”; John 10:36 - “I am the Son of God “; John 11:25 - "I am the resurrection and the life”; John 14:6 - "I am the way, and the truth, and the life”; John 15:1 - "I am the true vine”). The first and the last is a title that can only be used of God – there can only be one first and one last (Isa. 44:6; 48:12; and 41:4; 43:10 where the concept is present). The same title is used of Christ in Revelation 22:13 where He also says that He is the beginning and the end; this leaves no doubt that the concept is that of eternality.


Jesus is also THE LIVING ONE. Though He is the source of all life, the title “living One” means that life is His essential nature (Jn. 1:4). This is also a common title for God in the OT (Ps. 42:2; Hos. 1:10, and many other places). As the Living One He could not die, but as man He could. In Christ's case, however, even death was conquered at the resurrection and He lives forever. Death is viewed as a prison house and Christ is the one who has the authority to open the door. He HOLDS THE KEYS TO DEATH AND HADES (anticipates 2:8, 10). His power to give life is evidenced by His power over death (Jn. 5:25-26). Hades is the place of the dead; death is the state.

19 "Write therefore the things which you have seen, and the things which are, and the things which shall take place after these things. 20 "As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

After reassuring John, Jesus returns to directing John to write.

19 "Write therefore (1) the things which you have seen, (the aorist tense looks back at the vision of Christ in Rev. 1:11-18)

and (2) the things which are, (detail the specifics of the churches in existence in John’s day - Rev. 2-3) and (3) the things which shall take place after these things. (Rev. 4-22)

What John is to write is given a specific form. Though almost all agree that the things John is told to

write form the Book of Revelation, it is debated what they specifically refer to. I hold the view that the

things that John had seen, the things that are, and the things that shall take place after the things that

are form the outline of the book.

The things which you have seen are the vision of the glorified Christ in 1:11-18.

The things which are refer to the condition of the seven churches in Revelation 2 and 3 that existed at

the time that John wrote.

The things which shall take place after these things refer to the future events yet to come that take

place after the things that are, namely, the tribulation period and the events that follow which are found

in chapters 4 to 22. In Revelation 4:1, after addressing the churches in his day, John says, “After these

things;” this supports the division that is suggested here.

20 "As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

Verse 20 provides the transition to chapters 2 and 3. The mystery of the symbolism is revealed.

revelation - clover sitesstorage.cloversites.com/gracefellowship3/documents... · things written in...

Documents