The Book of Revelation has the literal title in Greek, the ‘Apocalypse of John.’ The word apocalypse means revelation, that which is uncovered. It comes from the Greek word which literally means ‘to pull the lid off something.’
Revelation is a book that people either ignore or find too difficult to understand. For these reasons, many people do not study it at all. If this was true, God would wake a mockery out of every one of us, Revelation 1:3. God says to the recipients that He intends to bless the lives of those who read the content of the book. So, if the book was too difficult, how could God bless us?
Revelation is not a difficult book, it’s less difficult to understand than Romans or Galatians, even less difficult than 1 Corinthians. Almost two-thirds of Revelation is found in the Old Testament. Keep in mind that to clearly understand the book, a proper background has to be put in place and so, knowing what the Old Testament gives, this proper context in which Revelation becomes clear.
When we read about people suffering because of their faith, we often wonder if it’s really worth it. John’s revelation is an answer to that question. However, we understand the book by remembering the people to whom it was originally intended to and the circumstances in which they found themselves.
John suffered because of the Gospel and his loyalty and allegiance were to Christ. The book is about the revelation of Jesus Christ, Revelation 1:1. At the end of the day, no matter what people may say, it’s about our Lord Jesus Christ. If it’s about Him, the only question to ask is ‘will the victory be ours?’ The book of Revelation is answering, ‘yes,’ Revelation 12:11. In the light of what God says, you and I can overcome evil.
Revelation is not a book in isolation, the message is consistent with the rest of the Scriptures. To understand the whole picture, we should keep it simple. If we go too much into details, then we will miss the point.
The Book of Revelation was most likely written about A.D. 95-96, during the reign of the Roman Caesar Domitian. There are some who believe it was written earlier, A.D. 68 or 69, because they believe the main teaching in the book is about the impending destruction of Jerusalem in A.D. 70.
The Illustrated Bible Dictionary says the following.
“The book was obviously written at a time when the church was undergoing persecution and difficulty. During the possible time for the composition of the book the two most important periods when this was so were during the reigns of Nero and Domitian. The principal argument for the former date is Revelation 17:9-14. If this refers to the emperors of Rome, then Nero was the fifth, and the writing would date shortly after his reign. The later date is attested by a number of ancient authors such as Irenaeus and Eusebius, who state categorically that the book was written in the time of Domitian. In Nero’s reign the church was still very young and vigorous. By the time of Domitian there is much more possibility of development and of degeneration. Most scholars today are agreed that the later date is to be preferred.”
The author tells us that his name was John, and he describes himself as God’s ‘servant’, Revelation 1:1, as one of the ‘prophets’, Revelation 22:9, and as ‘your brother’, Revelation 1:9. Tradition has affirmed this John to be identical with John the apostle, and further, that he was the author of the Fourth Gospel and of the three Johannine Epistles. The view that the author was John the apostle goes back to Justin Martyr, AD 140, and is supported by Irenaeus and many others.
When it comes to the Book of Revelation, there’s no doubt that it’s probably one of the most spoken about, and in many people’s minds, one of the most intriguing books of the Bible and yet at the same time it’s one of the most misused and most abused books in the Scriptures.
Over the years many people have come to the Book of Revelation with ideas that God never intended for Revelation to convey and as a result of this, the book has become a launching pad for these types of ideas.
Many people have used Revelation to ‘prove’ such things as past wars or future events, some say they have even found such things in Revelation as submarines and aircraft! But that isn’t what God intended the Book of Revelation to be about.
There’s also no doubt that the Book of Revelation has been abused over the years, in the sense that it has become a rich ground for many false prophecies. Sometimes those prophecies are things that people look back on in human history and say, ‘see, the Book of Revelation prophesied that!’
And of course, we get the other extreme where some claim that those prophecies are events that supposedly will occur in the future. For example, one advertisement suggested, if you would like to find out about Armageddon, as well as Nostradamus and his prophecies concerning the years 2009-2012, look in the Book of Revelation.
These types of things have nothing to do with the purpose for which the Book of Revelation was written in the first century, and they surely aren’t an application for us today either, but there are lessons to be learned.
We must keep in mind that God gave the Book of Revelation to first-century Christians who were suffering greatly. He intended it to be an encouragement to them so that they would ‘keep on keeping on’ and never give up. He wanted them to know that if they would do that, then in the end they would be victorious.
Placing the Book of Revelation in its proper category within the New Testament helps us understand its purpose. For example, the books of Matthew through John were written to tell us about the life of Christ, Who He is, how He lived, and how He died for each one of us.
The Book of Acts tells us church history. Once we learn about Jesus, Acts then tells us how to become a member of the body of Christ, a follower of Christ. Romans through Jude, tell us how on a daily basis, to live for Jesus, as well as what God expects of us once we have become Christians, members of the body of Christ.
Revelation, the grand ending to the New Testament, tells us how to die faithfully as children of God. Within it, we learn about Jesus, and we learn how to live as a Christian and we learn how to die faithfully as a member of the Lord’s body.
There are four main ways of looking at the book.
1. The preterist view.
This takes the book to describe past events. It sees all the visions as arising out of conditions in the first century in the Roman Empire. The seer was appalled by the evil that was going on and used poetic style and imagery to protest against it and to record his conviction that God will bring an end to all of this.
This is a point of view endorsed mostly by liberal scholars. It is a way to deny the book as being a prophecy, Revelation 1:3, and does not consider what is revealed in Revelation 21, and Revelation 22, about what is still to come.
2. The historical view.
This regards the book as setting forth in one grand sweep a panoramic view of history from the first century to the second coming of Christ. Such views were held mostly by most of the reformers, who identified papal Rome with the beast.
But this view has a lot to be said against it, as they cannot agree on what the visions refer to and it seems that they consider that history confines itself in western Europe. This is wrong as the expansion of Christianity in earlier days happened in the East.
3. The futurist view.
This maintains that from Revelation 4, onwards, revelation deals with events at the end-time. What is described in the book then, according to this view, concerns what will happen in connection with the Lord’s second coming.
This view takes seriously the predictive elements, Revelation 1:19 / Revelation 4:1. But this would remove the book entirely from its setting, even if there is a bit of truth considering the future events described in Revelation 21 and Revelation 22. It is difficult to see what meaning it would have for the people to whom the book was intended.
4. The idealistic or poetic view.
This insists that the main thrust of the book is concerned with inspiring persecuted and suffering Christians to endure to the end. The language and the things described are a poetic fashion to view the triumph of God. The difficulty is that the seer does claim to be prophesying of later days.
None of these views are completely satisfying and probably that a true view would combine elements from some of them. We should take the text as it is, respecting the context and the settings but without denying parts of it which might be difficult to believe. At the end of the day, the Christian should not doubt the power of God and the ways he used to give us his message.
The Revelation was recorded by John, Revelation 1:1, while in exile in Patmos, Revelation 1:9, to prepare the saints in Asia for the enormous persecutions they would soon have to face. It was written at a time when the faith of Christians was put to the ultimate test, as they were forced to deny their faith in the Lord and worship Caesar or face torture and death.
It informed them that although some would die physically, the cause for which they died would ultimately emerge victoriously, and the kingdom of God would indeed endure.
The revelation John received was from Jesus Christ Himself, Revelation 1:1. John describes himself as one of God’s ‘servants’, Revelation 1:1, Later he describes himself as ‘your brother’, Revelation 1:9, and later still, as one of the ‘prophets’, Revelation 22:9.
Notice the words, ‘must soon take place’, Revelation 1:1. In Revelation 1:3, we are told that ‘the time is near’, and the book closes with the reminder that these things ‘must soon take place’, Revelation 22:6, and the words, ‘the time is near, Revelation 22:10.
If we can understand this, it will help us get a good grasp of the Book of Revelation. When God gave this revelation to first-century Christians, it was about things that were going to happen during their lifetimes, Mark 1:15.
The book isn’t about the year 2025, it’s not about what happened during medieval times. Revelation isn’t about what is going to happen 10,000 years down the road.
The things which John describes throughout the book, the dragon, the sea beast, the land beast, the riders on horses, all of those images were not of future events for us but were things that were going to happen during the lives of the Christians who read about them.
Too many people approach the Book of Revelation with an eye toward the present. In reality, we need to read the book with first-century glasses. We will be a step ahead in studying the Book of Revelation if we approach the book with the understanding that the things that are discussed within it, were about to happen shortly to first-century Christians.
Revelation isn’t dealing with Hitler, Social Security numbers, Saddam Hussein, or world wars. Revelation, by application, tells us that God will take care of us just like He took care of those Christians who were enduring tribulation during the first century.
We know that Revelation is a symbolic book because in Revelation 1:1, God said sent his angel to John concerning the things which were to be ‘signified.’ The word signified means ‘to be shown by signs.’ The words ‘made it known’, is the word, ‘signified’, this tells us that this is a symbolic book. God is going to put in place for Christians certain images.
John himself was a witness of the things he saw, He preached the Word of God, and he shared the testimony of Jesus Christ, concerning his teachings, death, burial and resurrection, Revelation 1:2.
Coffman, in his commentary, says the following, concerning Revelation 1:2.
‘It declares the Book of Revelation to be indeed and in truth the word of God, given by the Father to Christ, and by Christ to John, who in turn delivered it to the churches. This is the very loftiest claim that possibly could be made upon behalf of this sacred writing.’
Not only is Revelation ‘symbolic’, not only was it written about things that would ‘soon take place’, but the book was written to comfort persecuted Christians, Revelation 1:3. The idea of ‘blessed’ carries with it the concept of being comforted, helped, or benefited.
That blessing was offered to the Christians who read the Book of Revelation, who understood it, and who obeyed it. Christians during the time of the Roman Empire, i.e., during the writing of the Book of Revelation were suffering greatly at the hand of the Romans.
For first-century Christians, the time of their death wasn’t very far off. The same principle, by application, applies to us today, if we want to receive God’s divine blessings, and if we want to know how to deal with, face, and overcome tribulation in our lives, then we need to read and understand the Book of Revelation.
We must remember that God isn’t trying to confuse us, He didn’t give us the Book of Revelation to merely get our interest or give us a launching pad for things that He never intended to be included in the book.
It’s a book that, when kept in context, can be read and understood and it promises a divine blessing to us when we do that. Throughout Scripture, blessings are promised to those who read it, Matthew 5:6. The psalmist shows us the benefit of following God’s Word as we deal with sin, Psalm 119:9 / Psalm 119:11.
We must understand that if we read God’s Word and obey it, we can keep ourselves from sin and if we hunger and thirst after righteousness, we will be filled. The Bible truly is a blessing for each of us as it lights the direction our lives should go, Psalm 119:105.
History records that some of the Roman rulers like Domitian were so evil and so ungodly that if they found you openly worshipping Christ and claiming to be a Christian, they would take you from your home in front of your family, kill you, soak your body inflammable liquid, place you on a cross in the Emperor’s garden, and light you on fire to be used as a human candle.
Some were even taken from their homes and, as a type of sport, were thrown to lions in the arena for people to watch. That is the kind of suffering that was occurring.
If you were a Christian, you weren’t a ‘halfway Christian’ because you knew that you might die for Christ. The Book of Revelation is written to encourage and comfort Christians who were suffering beyond anything we might be able to imagine today. The point is that God knows our sufferings, and He cares and if we will endure to the end, then we will win the battle.
God said that those who die in the Lord are ‘blessed’, Revelation 14:13. God knows and cares and even if a person dies, comfort is available because in God’s sight there’s a great blessing waiting for that person, Romans 8:18.
There is a passage in 1 Corinthians 10, that’s a commentary on the Book of Revelation, 1 Corinthians 10:13. This is the idea behind the Book of Revelation, God isn’t going to allow us to be tempted beyond what we can endure.
We need to remember that God is faithful, and He will make a way of escape so that we can endure. Christians needed to know that their escape may have been only through death, but they got out of their persecution, and God took care of them in the midst of that.
The message is clear, God loves His children so much, that He will help them and will offer them aid, He knows and cares when we are suffering. If anything, this initial lesson ought to impress upon our minds how we need to be faithful children of God so that we can receive God’s comfort and blessing.
There’s nothing more important in all the world, especially in the times during which we are living when there is so much ungodliness, sin, and persecution for Christians to live faithfully before the Lord today. The Book of Revelation tells us how we desperately need to be children of God.
John now addresses the seven church of Asia Minor, Revelation 1:4. Jesus will directly write to each of these seven churches in Revelation 2 and Revelation 3.
The number 7 always represents perfection. There are 7 days in a week, there are 7 churches discussed in the Book of Revelation. These are things that are complete or that represent a totality.
In a time when these Christians were being heavily persecuted that words ‘grace and peace’ would have meant a lot to them, Revelation 1:4. Notice the greetings come from him who is, and who was, and who is to come, the seven spirits before his throne and from Jesus Christ, Revelation 1:4-5.
Coffman, in his commentary, says the following, concerning the words, ‘who is, and who was, and who is to come’, Revelation 1:4.
‘This title of God is essentially that of Exodus 3:14, ‘I AM who I AM.’ Christ also used this title of himself in Mark 6:50 / Mark 13:6 / Mark 14:62 / John 6:35 / John 8:12 / John 10:7 / John 11:25 / John 14:6.’
Why is the Holy Spirit called ‘the seven spirits’ in Revelation? The most satisfying answer is to connect the reader to the similar description given in Zechariah 4:1-10. Seven has the symbolic meaning of perfection. Therefore, the salutation to the churches is from God the Father, the Holy Spirit, and Jesus Christ.
Hinds, in his commentary, says the following.
‘It is used in the salutation in direct association with God and Christ, and a blessing is invoked from the three.’
Bruce, in his commentary, says the following, concerning the seven spirits.
‘Here are seven titles of the Holy Spirit in this passage from Isaiah 11:2, and from very early times this reference in Revelation has been associated with it. ‘It denotes the Holy Spirit in the plenitude of his grace and power.’
Jesus Christ is ‘the faithful witness’, Revelation 1:5, which means He was never unfaithful at any point, 2 Corinthians 1:21. Jesus is not only the faithful witness, but He is also faithful and true, Revelation 19:11, which means He was always true, He never lied, He always spoke the truth because He is the Truth, John 14:6.
Jesus is also ‘the firstborn from the dead’, Revelation 1:5. Paul describes Jesus as the One ‘the beginning and the firstborn from among the dead,’ Colossians 1:18.
The word ‘beginning’ comes from the Greek, ‘arche’ and has various meanings. It could mean beginning, origin or the person or thing that commences, the first person or thing in a series, the leader or that by which anything begins to be, the origin, the active cause and finally it could mean the first place, principality, rule, magistracy.
Remember the word, ‘firstborn’ doesn’t necessarily mean the first one, but can refer to the ‘pre-eminent’ one. Jesus wasn’t the first person to rise from the dead, there were others, Jairus’ daughter, the son of the widow of Nain, and Lazarus. But He is the first to rise, never to die again, and is declared elsewhere to be the ‘firstfruits’ of the resurrection, 1 Corinthians 15:20-23.
Jesus is also ‘the ruler of the kings of the earth’, Revelation 1:5. Despite what some people make think Jesus is ruler supreme over all things, Matthew 28:18 / 1 Corinthians 15:25 / Ephesians 1:22 / 1 Peter 3:22 / Revelation 2:27. Jesus loves us so much that He shed His blood for us, in order to free us from our sins, Revelation 1:5.
Hinds, in his commentary, says the following, concerning Revelation 1:5.
‘That Christ washes us, cleanses us, through the merits of his blood is unquestionably true, as stated in Revelation 7:14. But by Christ’s blood we are loosed from our sins also.’
Notice that Jesus has made us to be a kingdom and priests to serve his God and Father, Revelation 1:6. Israel of old were supposed to be an object lesson, they were supposed to be a kingdom of priests, and a holy nation, Exodus 19:5-6. They were supposed to bring the world back to God by acting as mediators between the world and God, but they messed up.
When Moses was up the mountain the people remained below and ended up building a golden calf under Aaron’s instructions, they messed up. Moses stood where Aaron should have stood and asked the question, ‘who is on the Lord’s side?’ and only the tribe of Levi came forward, Exodus 32:29.
And so instead of all the Israelites being priests and mediators between God and the world, the tribe of Levi was chosen to mediate between the Israelites and God. We are what Israel as a nation was supposed to be in the first place.
We are now the chosen people, we are now the royal priest, we are now the holy nation, and we are now a people that belong to God, 1 Peter 2:9. And it’s our responsibility to be the mediators between the world and God like it was supposed to be at the start. We’ve got the job of trying to reconcile the world to God.
Jesus says that Israel, as a nation, will have the kingdom taken away from them and it will be given to another nation, Matthew 21:43. He’s taking it away from the Jewish nation because they messed up and He has now given it to His church, Galatians 3:26-29 / Galatians 6:16. And just like the Israel of old who were responsible for proclaiming the praises of God, we too have the same task.
No wonder all the glory and power for ever and ever belong to Him! Amen. Revelation 1:6.
Coffman, in his commentary, says the following.
‘John here breaks into a noble doxology, using words which imply the present and eternal dominion of the Son of God. The New Testament doxologies invariably ascribe the same power, honour, and glory which belong to God to his Son, Jesus Christ. See Revelation 5:12-13 / Revelation 7:10 / 2 Timothy 4:18 / Hebrews 13:21 / 1 Peter 4:11 / 2 Peter 3:18, and Jude 1:24.’
In Revelation 1:7, John quotes from Daniel 7:13-14. Notice ‘He is coming in the clouds’. Remember John tells us four times in his book that these things will happen soon, the time is near, Revelation 1:1 / Revelation 1:3 / Revelation 22:6 / Revelation 22:10.
Revelation 1:7, is not a reference to the second coming of Christ but a reference to the coming judgment on the Roman Empire. This is Old Testament judgement language, Isaiah 19:1 / Jeremiah 4:13.
Jesus uses similar language in Matthew 24:30-31 / Mark 13:26-26. Look at Matthew 26:64, I used to think this referred to the second coming of Christ but I’m not too sure now.
Remember when Jesus was before Caiaphas the high priest in trial and Caiaphas says, ‘You tell me if you are the Son of God?’ And Jesus says this, ‘yes, it is as you say,’ ‘But I say to all of you: In the future, you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven,’ Matthew 26:64.
Is Matthew 26:64 a reference to the second coming? Notice it says, ‘He’s sitting at the right hand.’ It doesn’t say He’s standing or He’s riding a horse, it says, He’s sitting. I think what Jesus is saying there is, “Caiaphas, this day you are my judge, you and your people are judging me, but the day is coming and you’re going to see it when I’m sitting at the right hand of God and I’m sending my judgement to you.” And Caiaphas’ generation saw that prophecy come true, Matthew 23:36 / Matthew 24:34 / Mark 13:30 / Luke 21:32.
Also notice that ‘every eye will see him, even those who pierced him’, Revelation 1:7. This means that that no one is excluded from this judgment. Everyone is being brought under Christ’s coming judgment.
It was the Jews who pierced Him, Psalm 22:16, and they were more than happy to have the responsibility lay with themselves, Matthew 27:25. It was the Romans who pierced His side to make sure He was dead, John 19:34.
In Revelation 1:7, John quotes from Zechariah 12:10-13:1.
Kercheville, in his commentary, says the following.
‘The meaning in Zechariah 12, is very important to understanding what the book of Revelation means. Notice that Zechariah 12:10, says that God is going to pour out a spirit of grace and mercy on the Jews. The Jews are mourning because they have pierced the Messiah. The picture is weeping for repentance because they have pierced the Messiah. God is going to pour out mercy and grace so that they can repent. Zechariah 13:1, clarifies that God is going to open a fountain to cleanse them from their sins and uncleanness. When we read the phrase, “those who pierced him,” we must understand that the scriptures are pointing to the Jewish nation. They will seek repentance, and God will give that opportunity.’
How anyone can deny the deity of Christ is beyond me, especially in light of what John declares about Jesus here. Alpha is the first letter in the Greek alphabet and Omega is the last letter in the Greek alphabet. Jesus is the first and the last, Isaiah 44:6, the beginning and the end, and everything in between, Revelation 1:17 / Revelation 2:8 / Revelation 21:6 / Revelation 22:13.
Jesus is ruling. Jesus is in control. He is the ‘I AM.’ He is and was and is to come, Revelation 1:4. He truly is the Almighty, Isaiah 9:6-7 / Revelation 19:6.
Notice John calls Jesus, ‘Lord God’ and ‘Almighty.’ The words ‘Lord God’ are translated from the words ‘kurios’ which means supreme authority and is used like a title such as ‘Lord’ or ‘Sir’, and ‘theos’ which is the word for God. Jesus is therefore one of the distinct personages of the Godhead, thereby sharing the attributes of God the Father, Exodus 3:14 / John 1:1 / John 8:58 / Hebrews 1:8.
The Nicene Creed says the following.
‘And (we believe) in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father.’
Because John was ‘in Jesus’, he could address himself as their brother and companion in the suffering they were about to endure, which they had to endure patiently as Christians because they were a part of God’s kingdom, Revelation 1:9 / Acts 14:22 / 2 Timothy 3:12.
He’s been exiled by the Roman officials to the Island of Patmos because he preached faithfully God’s Word and held true to his testimony concerning Jesus, Revelation 1:9. The tradition of the early church says he was banished to Patmos in the reign of Domitian.
Notice it was on the ‘Lord’s Day’ that he was in the Spirit, Revelation 1:10. The Lord’s Day is clearly a reference to the first day of the week, Sunday, Luke 24:1 / John 20:19 / Acts 20:7. In the Spirit simply means he was under the influence of the Holy Spirit, and at this point in time, he is about to have a vision, Ezekiel 37:1.
He heard behind him a loud voice like a trumpet, this is clearly a reference to the voice of God, Exodus 19:16. The voice told him to write down on a scroll what he saw and send it to the seven churches, Revelation 1:11 / 2 Peter 1:15 / 2 Peter 3:15-16.
Barclay, in his commentary, says the following.
‘John is told to write the vision which he sees. It is his duty to share the message which God gives to him. A man must first hear and then transmit, even if the price of the transmission is costly indeed. It may be that a man must withdraw to see his vision, but he must also go forth to tell it.’
When John turns to see who was speaking to him, the first thing he sees is seven golden lampstands, Revelation 1:12. We don’t need to speculate as to what these lampstands represent, because Jesus Himself tells us that they are symbolic of the seven church, Revelation 1:20.
Barclay, in his commentary, says the following.
‘The picture of the seven golden lampstands has three sources.
1. It comes from the picture of the candlestick of pure gold in the Tabernacle. It was to have six branches, three on one side and three on the other, and seven lamps to give light, Exodus 25:31-37.
2. It comes from the picture of Solomon’s Temple. In it there were to be five candlesticks of pure gold on the right hand and five on the left, 1 Kings 7:49.
3. It comes from the vision of Zechariah. Zechariah saw ‘a candlestick all of gold, with a bowl on the top of it, and seven lamps on it’ Zechariah 4:2.’
Notice among the candlesticks John sees ‘someone like a son of man’, Revelation 1:13. Who is this person? It’s none other than Jesus, Revelation 1:18 / Daniel 7:13-14. Jesus is dressed in a robe reaching and has a golden sash around his chest, Revelation 1:13. These are the clothes of a priest, Exodus 28:4 / Exodus 29:5 / Leviticus 16:4, but they are also the clothes of angels when they appear in a vision, Daniel 10:5-6 / Ezekiel 9:2.
Kercheville, in his commentary, says the following.
‘This makes for an interesting combination since these clothes were worn by the high priest, but also worn by dignitaries, rulers, and heavenly beings. This is an image of authority in all cases. Jesus is pictured with authority in the midst of these seven churches.’
Jesus’ hair is described as white like wool, as white as snow, Revelation 1:14, this is a picture of justice and righteousness and purity, Jesus is the sinless One, Daniel 7:9. Jesus’ eyes were like blazing fire, Revelation 1:14, in other words, He never missing a thing, Daniel 10:6.
Coffman, in his commentary, says the following, concerning the eyes.
‘This indicates the omniscience of Christ, the ability to penetrate all disguises and to judge things as they are, not as they might pretend to be.’
His feet were like bronze glowing in a furnace, Revelation 1:15, which signifies the coming judgment, Revelation 2:18. His voice was like the sound of rushing waters, Revelation 1:15, which signifies Christ’s powerful word, Ezekiel 43:2. These descriptions continue to copy the imagery found in Daniel 7:13-14, and Daniel 10:5-6.
Notice what Jesus is holding in His right hand, which is symbolic of strength and power, Exodus 15:6. He is holding the seven stars, Revelation 1:16, these are the seven angels, Revelation 1:20. Coming out of His mouth was a sharp, double-edged sword, Revelation 1:16.
This is the Word of God, Isaiah 11:3-4 / Hebrews 4:12-13 / 2 Thessalonians 2:8. His face was like the sun shining in all its brilliance, Revelation 1:16. John sees Jesus and his face is shining in the full strength of his divinity and it is blinding, Matthew 17:2.
In these verses, Christians are immediately impressed with the image of Christ, the One Who is in control. Remember that this was during times of great persecution. Rome was persecuting Christians, some were being dragged off. People like Domitian were in control but it was Jesus is always in control, Revelation 19:16.
During times of persecution, we must look to Christ for help. The impression we receive from this image is that Jesus is alive, well, and in control, which means that during persecution we must look to Christ.
There’s a practical lesson here for Christians then as well as for us today. When we face difficulties, when we struggle, and when things don’t always go the way, they ought to in life, we need to go to Jesus first for help.
Too many times we look to self-help books, doctors, psychiatrists, and so on. There’s nothing necessarily wrong with that, but the first place we ought to be looking for help is Jesus Christ, Hebrews 12:1-2.
If we want real help in times of trouble, we must look to the Lord. He is able to help those who are in need of help, Hebrews 2:17-18. Jesus is alive and well and can help us. Thus, we must look to Him in times of trouble.
John is so overwhelmed by what he saw, he fell down at the feet of Jesus as though he was dead, Revelation 1:17 / Ezekiel 1:28 / Daniel 10:9 / Daniel 8:17 / Matthew 17:6 / Acts 26:14.
Jesus places His right hand upon John and tells him not to be afraid, and He declares that He is the First and the Last, which means He is God, He is eternal, Revelation 1:17 / Isaiah 44:6 / Isaiah 48:12 / Revelation 1:8 / Revelation 2:8 / Revelation 21:6 / Revelation 22:13.
When I was studying with the Jehovah’s Witnesses, I took them to this passage to demonstrate how Christ is God. However, they said it was not Jesus speaking about Himself but Jesus speaking about the Father. I asked them if the Father ever died and came back to live, to which they had no answer.
Notice the text says, ‘I am the Living One, I was dead but now I’m alive forever’, Revelation 1:18 / John 5:26. Surely this has to be speaking about the Christ, Matthew 16:21-23.
Jesus says, he holds the keys of death and Hades, Revelation 1:18. Hades is another word for hell, the place where the Rich man found himself in after he died, Luke 16:22-23.
The term ‘death and Hades’ occurs only in the Book of Revelation. The one who sits on the pale horse has the name Death, with Hades following after him, Revelation 6:8.
In Revelation 20:13, death and Hades gave up the dead who are then judged at the final judgment. Then both ‘death and Hades’ are thrown into the lake of fire, Revelation 20:14, along with anyone whose name is not written in the Book of Life, Revelation 20:15. I am sure you would have noticed that ‘death and Hades’ are personified in the later passages.
As Christians we have nothing to fear, not death and not even hell because Christ has power and authority over both. Those who die without the assurance of the salvation offered in the Gospel will die in a lost state, whilst those who have accepted Christ as Saviour and have lived according to that faith, will die in a saved state, 2 Corinthians 5:5-8 / Philippians 1:23-24, and therefore, will have no need to fear when ‘the books are opened’, Revelation 20:12-13, because their names are enrolled in ‘the Lamb’s Book of the Living’.
Having already been judged and acquitted in the person of the Lord Jesus, Christians will not again stand trial for their life, Romans 8:1 / 1 John 5:13. Christians will be judged not concerning their salvation, but for the things they said and did while they were alive, Romans 14:10-12 / 2 Corinthians 5:10.
‘Write, therefore, what you have seen, what is now and what will take place later. The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.’ Revelation 1:19-20
John is told to write down what he saw, what he sees now and what will take place later, Revelation 1:19 / Revelation 1:11.
Coffman, in his commentary, says the following.
‘This is John’s commission to write the vision for the benefit of the seven churches, and for all generations. Of course, the three things mentioned which John was to write have often been understood as an outline of the book, the things which he saw referring to Revelation 1, the things which are pertaining to Revelation 2 and Revelation 3, and the things that shall be ‘hereafter’ referring to the balance of the prophecy.’
Jesus goes on to explain to John the mystery of the seven stars that he saw in Jesus’ right hand and of the seven golden lampstands. He says the seven stars, Revelation 1:16, are the angels of the seven churches, and the seven lampstands, Revelation 1:12, are the seven churches, Revelation 1:20. Who are these angels?
Kercheville, in his commentary, says the following.
‘There are two main ways to take this reading. The word translated ‘angels’ is the Greek word ‘aggelos’ which has two meanings, according to the BDAG lexicon. The first meaning is, ‘A human messenger serving as an envoy, an envoy, one who is sent.’ The second meaning is, ‘A transcendent power who carries out various missions or tasks, messenger, angel.’ Are the seven stars representing human messengers for these seven churches or do these stars represent spiritual beings (angels) who act for these seven churches?’
‘There are a number of difficulties with understanding the seven stars to be seven angels. First, why is Christ holding these seven angels in his right hand? It is hard to determine the meaning of this symbol if seven angels are in view. Second, why would these seven angels be instructed to write a letter to each church? This is not an action that we see in the scriptures. Third, there is no evidence in the scriptures that every local church has an angel watching over it.’
‘It is easier to understand these seven stars as seven human messengers operating on behalf of each local church and represent each church. Epaphroditus worked as a messenger and represented the church at Philippi, Philippians 2:25 / Philippians 4:18, and Epaphras was a teacher and represented the church at Colossae, Colossians 4:12. One could certainly see messengers from these seven churches coming to John on Patmos and receiving this revelation from John and the particular message about each local congregation.
Therefore, these seven human messengers are depicted as being held in the right hand of Christ. It is a picture of protection and love as Christ holds them even during the suffering that is coming upon them. Christ is protecting the people of God in his right hand while he judges the enemies with the sword of his mouth.’