Salutation (1:4-8)
John's Commission from Christ (1:9-20)
The revelation of Jesus Christ, which God gave Him to show His servants what must soon take place. He made it known by sending His angel to His servant John, who testifies to everything he saw - that is, the Word of God and the testimony of Jesus Christ. Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take it to heart what is written in it, because the time is near.
"The revelation of Jesus Christ" - The opening phrase provides the title of the Book, thus "Revelation" in most English Bibles although some simply transliterate the Greek word and title the Book the "Apocalypse". (Greek - "apokalypsis") - literally "to take away the cover" or to take away the veil;" the term pertains to uncovering that which is hidden or concealed and come to refer to the action of God in revealing that which could not naturally or normally be known by men. In this instance the agent of revelation is identified as "Jesus Christ." The text spells out a clear chain of communication. GOD >> JESUS CHRIST >> ANGEL >> JOHN.
"To show His servants what must soon take place." - Those to whom the revelation is directed are "His servants," that is, the community of God's people. This is a message for the encouragement of the saints. That which is to be uncovered in this divine revelation is "what must soon take place." This thought is reinforced in the next sentence: "because the time is near." Note the sense of imminence. These are not far distant events. The last days foretold by Daniel (2:28) have arrived. The final era of human history has begun.
"John, who testifies to everything he saw - that is, the Word of God and the testimony of Jesus." - These are not the fever dreams of a man's overactive imagination. This is "the Word of God, and the testimony of Jesus." This revelation does not originate with John; he merely 'testifies to everything he saw." Note the emphasis on the visual nature of that which is to be revealed.
"Blessed is the one who reads the words of this prophecy..." - This is the first of Revelation's seven beatitudes, pronouncements of blessing (cf. 14:13;16:15;19:9; 20:6; 22:7; 2214). As the Word of God, Revelation carries the power and the promise of the Almighty. The second phrase in the sentence, "and blessed are those who hear it" reflects the practice of the New Testament church in that these apostolic letters were read in the worship service of the congregations, much like the Scripture readings of our liturgy today. Those who not only hear it but also keep it ("take it to heart") will truly be blessed (cf. Luke 11:28). The usefulness of the information to be revealed is indicated in the phrase "because the time is near." This is not abstract theology or information about the distant future. That which is about to be disclosed is vital and necessary for immediate practical application. The Greek word for time in this phrase is "kairos" not ordinary chronological time, but a moment of opportunity offered by God for the benefit and blessing of His own.
John, to the seven churches in the province of Asia: Grace and peace to you from Him who is, and who was, and who is to come, and from the seven spirits before His throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has freed us from our sins by His blood, and has made us to be a kingdom and priests to serve His God and Father - to Him be glory and power forever and ever! Amen. Look, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the peoples of the earth will mourn because of Him. So shall it be! Amen. "I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty."
"John, to the seven churches in the province of Asia." - The Book of Revelation has the form of a letter and John now inserts the standard epistolary greeting formula which typically includes three components: the writer, the addressees, and the greeting. The writer identifies himself simply as "John." The recipients of the letter are designated as 'the seven churches in the province of Asia." The reason for the selection of these particular churches is much debated. These were not the only churches in the region. Surely the fact that seven are chosen is no accident, the use of the perfect number indicating completion and thus signally that this is a message intended for the entire church. It is likely that these particular churches were singled out because they were representative of the specific spiritual situations and characteristics that the inspired writer wished to highlight. It may, of course, also be true that these were the seven churches most closely related to John and with which he was most familiar. They cluster geographically around John's base in Ephesus.
"Grace and peace to you from Him who is..." - This is the standard form of greeting among Christians of the First Century. It combines a Christianized form of the ordinary Greek salutation in which the verb "chairein" - "to greet" is converted into the noun "charis" - "grace," thus emphasizing the undeserved love of God to His people in Christ with the traditional Hebrew salutation "shalom" - "peace." The Triune God, identified in the phrases which now follow, is the source of the grace and peace which we enjoy as the people of God. God the Father is identified as "He who is, and who was, and who is to come." The threefold designation stresses the timelessness of God and reminds us of "Jahweh - I Am" the sacred name of God in the Hebrew Old Testament. The second member of the divine Trinity mentioned here is "the seven spirits before His throne." There are those who argue that this is not a reference to the Holy Spirit, but rather to the seven angels who stand before the throne of God (cf. 8:2). However, nowhere else in the book of Revelation are angels referred to as "spirits" and the immediate context makes it very clear that in this instance, the reference to"the seven spirits before His throne" who are, along with the Father and the Son, a source of the grace and peace that belong to the people of God, must be identified with the third Member of the holy Trinity, God the Holy Spirit. In that sense, the perfect seven is not an inappropriate designation and may refer back to the traditional sevenfold gifts of the Spirit outlined in Isaiah 11:2 -
"The Spirit of the Lord the Spirit of wisdom and understanding the Spirit of counsel and might the Spirit of knowledge and of the fear of the Lord."
Another interesting parallel to this description of the Holy Spirit is found in Zechariah 4 where the prophet urges the leaders of Israel to rely upon the power of the Spirit: "Not by might, not by power, but by My Spirit, says the Lord Almighty." (Zechariah 4:6) In the vision which surrounds that admonition the prophet sees "a solid gold lampstand with a bowl at the top and seven lights on it, with seven channels to the lights...These seven are the eyes of the Lord, which range throughout the earth." (Zechariah 4:2,10)
The typical order of the Trinity - Father, Son, and Holy Spirit - has been altered in this Verse to allow for an expanded description of God the Son. In Hebrew numerology, three is the God number. As God the Father was identified with a series of three phrases ("Him who was, and who is, and who is to come"), so now God the Son is also labeled with three designations - "who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth." Each of these three descriptive titles is drawn from Psalm 89 which affirms the messianic promise of a royal king from the line of David. "The faithful witness" is an allusion to Psalm 89:37, and serves to describe Christ's role as our divine prophet who reveals the truth of God's love for men in word and deed. The next title, "the firstborn from the dead," is drawn from Psalm 89:27 - "I will also appoint Him My Firstborn, the most exalted of the kings of the earth." The reference is to the resurrection of Christ, who demonstrated His total victory over sin, death, and the devil by His resurrection from the grave on the third day. The language is virtually identical to that of St. Paul in Colossians 1:18 - "He is...the first born from among the dead." The third title, the ruler of the kings of the earth," also comes from Psalm 89:27. All of the petty kings, emperors, and rulers of this world are but pawns in the hand of this mighty ruler, for Jesus is "King of kings and Lord of Lords." (Revelation 19:16). On the last day, His rule over all will be revealed as all of humanity bows down before Him. Many commentators see in these three titles a sequential reference to the work of Christ past ("faithful witness'); present (firstborn from the dead"); and, future ("ruler of the kings of the earth").
"To Him who loves us and has freed us from our sins..." - The Revelator's description of Jesus Christ now naturally flows into triple doxology, a spontaneous song of praise and thanksgiving to God in three parts. The ongoing love of Christ for His own is demonstrated by His redemption of mankind - "has freed us from our sins by His blood." The blood of the Redeemer poured out in saving abundance upon the cross has loosed us from the curse and dominion of sin. "He has made us to be a kingdom and priests to serve His God and Father." Now we reign with Him in His kingdom and enjoy direct access to God as His priests. The Old Testament theme of the people of God as a kingdom and priests is repeated several times in Revelation (cf. Revelation 5:10; 20:6). The language closely reflects that of 1 Peter 2:9 - "But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of Him who called you out of darkness into His wonderful light." (Cf. Exodus 19:6)
"To Him be glory and power forever and ever! Amen." - The recitation of that which God has done provokes and irrepressible outburst of praise. The only fitting response to that which God in Christ has accomplished is doxology, an endless, eternal song of praise. The song closes with the traditional Hebrew "amen." It is at the same time an affirmation and a prayer. The "Amen" occurs six times in the Book of Revelation (1:7; 5:14; 7:12; 7:12; 19:4; 22:20)
"Look, He is coming with the clouds, and every eye will see Him..." - This is the first prophetic oracle of the Book. It is based on Daniel 7:13 and Zechariah 12:10. Jesus cited the same combination of texts in the "Little Apocalypse" of Matthew 24 (vs.30). The Christ once scorned and crucified will return in majestic splendor before the eyes of all mankind. The true meaning of his ignominious death will then be clear to all and the response from those who conspired to murder the Son of God will be profound mourning and bitter regret. This is as it should, and it must be. Amen. These verses were incorporated into the 5th Century Liturgy of St. James from Antioch in Syria. In the prayers which precede the consecration of the bread and wine for Holy Communion the priest intones:
"Let all mortal flesh be silent, and stand with fear and trembling, and meditate nothing earthly within itself: For the King of kings and Lord of lords, Christ our God, come forward to be sacrificed, to be given for food to the faithful; and the bands of angels go before Him with every power and dominion, the many eyed cherubim, and the six winged seraphim, covering their faces, and crying aloud the hymn, Alleluia! Alleluia! Alleluia!" (Earliest Christian Prayers, p. 131)
This ancient liturgy is preserved in the modern hymn "Let All Mortal Flesh Keep Silence."
"I am the Alpha and the Omega," says the Lord God, "who is..." - The Lord who will return in triumph to judge humanity is the divine Son of God. These are the first words of Christ directly quoted in Revelation. They serve as a unequivocal affirmation of the deity of our Lord. Jesus uses the same terminology in reference to Himself in Revelation 22 as the Books comes to its triumphant conclusion (cf. vss. 22:12,16,20). In Exodus 3, the Angel of the Lord, had revealed Himself to Moses as "Jahweh," the great "I Am," the Almighty and Eternal God. Our Lord now reveals Himself to have been the Angel of the Lord who is the timeless and eternal Son of God. In this instance, the speaker is labeled as "the Lord God" (Greek - "kurios ho theos") which is the Greek equivalent of the majestic Hebrew title "Jahweh Elohim." He further claims as His own the title "the Almighty" (Greek - "pantokrator" which is the New Testament's version of the Hebrew title "Jahweh Sabaoth" ("Lord of Hosts"). Christ, the Almighty ("Christos Panokrator") is an extremely popular theme in the art of the Eastern Orthodox Church, typically depicted in mural or mosaic on the domed ceiling above the altar. The assertion of Christ's power and authority as the divine Son of God becomes the foundation for the assurance presented in Revelation. Do not grow weary or despair. Behind the powers and authorities of this world there is One greater than them all, our Lord Jesus Christ.
John's Commission from Christ (1:9-20)
I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the Word of God and the testimony of Jesus. On the Lord's Day, I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone "like a son of man," dressed in a robe reaching down to his feet and with a golden sash around His chest. His head and hair were white like wool, as white as snow, and His eyes were like blazing fire. His feet were like bronze, glowing in a furnace, and His voice was like the sound of rushing waters. In His right hand He held seven stars, and out of His mouth cam a sharp, double-edged sword. His face was like the sun shining in all its brilliance. When I saw Him, I fell at His feet as though dead. Then He placed His right hand on me and said: "Do not be afraid. I am the First and the Last. I am the living One; I was dead, and behold, I am alive forever and ever! And I hold the keys of death and Hades. What, 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."
"I, John, your brother and companion in the suffering..." - John once again identifies himself (for the third time), and at the same time asserts his solidarity with the beleaguered believers to whom his message is addressed. Like them, he is paying the price for faithfulness to the Lord and His Word - "because of the Word of God and the testimony of Jesus." He joins with them not only in "suffering" and "patient endurance," but also in "kingdom" (literally "kingship" in the Greek). In the original text all three nouns are modified by one article, thereby emphasizing that they are to be considered together as a unit. To reign with Christ in His kingdom in this world is to endure suffering and tribulation, for Christ's is no earthly kingdom of glory and power.
"I...was on the island of Patmos" - The specific circumstances of his commission from Christ are carefully noted. Patmos is a small island off the coast of Asia Minor southwest of Ephesus, about forty miles west of the town of Miletus. The island is crescent shaped, about thirteen square miles in size, ten miles long and five miles wide at its extremities. A barren rock place, tt was often used by the Roman authorities as a penal colony and place of exile. Irenaeus tells us that John was exiled there to work in the mines in the fourteenth year of the reign of the emperor Domitian, or 95 A.D., and that he remained in exile until 96 A.D. when Domitian was overthrown and replaced by Nerva.
"On the Lord's day, I was in the Spirit..." - The vision occurs on Sunday, "the Lord's day," so designated because of the resurrection of Jesus from the dead on the first day of the week. Although this is the only use of the term in Scripture the designation is quite common in Christian usage by the beginning of the Second Century. John tells us that he was "in the Spirit" as the commission came to him. That is to say, the Spirit of God came upon him and enabled him to receive the revelations of this book. One commentator describes this condition as "a state in which the ordinary faculties of the flesh are suspended, and inward senses opened." (Hort, p. 15) In this state, God brings the spirit of His man into contact with the invisible spiritual world and the things of God in such a way that they may be apprehended by and accommodated to finite human perceptions. Note that this is not a trance or a dream in the ordinary sense of those terms as John remains conscious and awake throughout the communication.
"And I heard behind me a loud voice like a trumpet..." - Like the ancient prophet Ezekiel (Ezekiel 3:12) the revelator's commission begins with the sound of a loud voice coming from behind him. Here, as elsewhere in the Book, the incredible volume of the sound indicates the importance of the message it conveys. It the voice of authority and command with the clarity and power of the trumpet's blast. John is commanded to carefully record that which is revealed ("what you see") and to deliver the message to seven church scattered throughout the Roman province of Asia. The churches are listed in the order one might follow if he were riding a circuit made up of these congregations and the letters will subsequently be presented in the same order.
"I turned around to see the voice that was speaking to me..." - The sound had come from behind, and John now naturally turns to see who had spoken to him. The first detail that catches his eye are seven magnificent golden lampstands (Greek - "lychnion"). These are not "candlesticks," in the modern sense of the term, but rather stands or brackets which held portable oil lamps. The best known example of such a lampstand was the famous seven branch menorah of the tabernacle and the temple. (Exodus 37:17-24; Numbers 8:1-4) Here the seven lampstands are individual and fashioned of precious gold. Christ Himself informs us that the seven lampstands represent the seven churches to which letters have been addressed (Revelation 1:20). The symbol is apt since the people of God are to be "the light of the world." (Matthew 5:14) The image appears to have been adapted from Zechariah Chapter 4 and the prophet's vision of a golden lampstand with seven lights at it top. (Zechariah 4:2,10) In the midst of the seven golden lampstands there stands "someone like a son of man." This may be a reference to the prominent messianic title of the Old Testament (Daniel 7:13) which is referred to Jesus eighty times in the Gospels and Acts. However, the phrase is also commonly used in reference to any human being, and that could be the intent in this text. In any case, there is no doubt as to the identity of the figure who stands amid the golden lamps. The position of the man in the middle of the seven golden lampstands is profoundly important. Jesus stands in the midst of His church just as He has promised: "Where two or three are gathered together in My name there am I in the midst of them." (Matthew 18:20)
"Dressed in a robe reaching down to His feet..." - The glorious appearance of the figure is described in precise detail. The imagery is drawn from Daniel chapters 7 and 10. It serves to present the Lord as our great High Priest and King. The flowing robe with the golden sash is reminiscent of the vestments of the high priest (cf. Exodus 28:4-5; Zechariah 3:4). The same word (Greek - "poderes" - a floor length robe) is used seven times in the Old Testament and in six of those instances it refers to the robes of the high priest. The priestly connotation is certainly fitting in this context amid the golden lamps, since it was the responsibility of the priest to tend the lampstands of the temple, to trim the wicks, refill the oil, and relight the lamps that had gone out. Thus, Christ is the great High Priest who tends and cares for His churches. In Daniel 10:5, the messenger of God is similarly dressed in fine linen with a belt of gold.
"His head and hair were white like wool..." - Once before, on the Mount of Transfiguration, St. John had seen the face of the glorified Christ. Now that awesome is repeated and carefully described. In Daniel 7:9, the prophet uses the imagery of pure white hair to signal the eternity of the Ancient of Days: "His clothing was as white as snow; the hair of His head was white like wool." John uses virtually the same language here in reference to Jesus to portray Christ as the eternal Word who "was in the beginning with God." (John 1:1-2). The "blazing fire" of His eyes indicate the omniscience of God, whose divine vision penetrates through every barrier, from whom nothing can be hidden, and to whom all things are known. The terminology in this phrase comes from Daniel 10:6 where the Angel of the Lord's eyes burn like flaming torches. This is a figure who is holy and without sin, indicated by "his feet," which "were like bronze glowing in a furnace." The purifying fire of the furnace burns away the impurities and the dross until only the perfectly refined metal remains. The figure is barefoot as was Moses before the burning bush ("Take off your sandals, for the place where you are standing is holy ground." Exodus 3:5). So also the High Priest entered into the Holy of Holies barefoot on "Yom Kippur," the great Day of Atonement. "And His voice was like the sound of rushing waters." There is a matchless power in the voice of this man, like a thundering waterfall or the crash of the surf upon the rock (cf. Ezekiel 43:2)
"In His right hand He held seven stars, and out of His mouth..." - Here, for the first time, the imagery of Revelation 1 lacks specific Old Testament precedent. There is, nonetheless, no doubt as to the significance of the seven stars since John later informs us that they represent the angels of the seven churches (cf. Revelation 1:20). The right hand is the tradition position of favor and protection. It also carries the connotation of power and strength. To be held in the right hand of God is to know peace and security that can be experienced nowhere else. "And out of His mouth came a sharp, double-edged sword." Both St. Paul and the writer to the Hebrews describe the Word of God as a sharp sword (cf. Ephesians 6:17; Hebrews 4:12). John, however, may have had in mind the judgement image of Isaiah 11:4 - "He shall strike the earth with the rod of His mouth." (Cf. also 2 Thessalonians 2:8). Thus does the Revelator portray our Lord as the Almighty Judge of the universe. "His face was like the sun, shining in all its brilliance." This phrase calls to mind the Transfiguration when the face of Christ "had shone like the sun." (Matthew 17:2) enabling John and the others there on the mountaintop to catch a brief glimpse of Christ's heavenly glory as the Son of God.
"When I saw him, I fell at His feet as though dead..." - John, as a sinful human being, is overwhelmed by this stunning vision of the majestic and holy God. He responds in the only appropriate way - he falls face-down upon the ground in fearful awe. Thus had it been for Daniel (Daniel 10:7-9) and the prophet Isaiah (Isaiah 6:5) and Ezekiel (Ezekiel 1:28) before him. John and his companions had reacted in a similar fashion on the Mount of Transfiguration (Matthew 17:6). On that occasion, and also here, Jesus reaches out to comfort and reassure his frightened disciple (Matthew 17:7). The Lord reaches out to John with the same strong right hand which had held the seven stars. His reassuring touch is accompanied by a comforting word. "Do not be afraid." - The Greek verb is in the present imperative and would most accurately be translated - "Stop being afraid." These words in the New Testament often precede the proclamation of the Gospel, the good news that takes away our fear. Gabriel spoke them to Zacharias and to Mary (Luke 1:13,30) as he announced the births of John the Baptist and Jesus. The angel declared the same to the shepherds outside Bethlehem on the night of Christ's birth (Luke 2:10). Fallen man's first words to God were "I was afraid" (Genesis 3:10) because fear is the inevitable result of sin's guilt. God has acted in the person of His Son to pay the price for that sin and remove the basis for its guilty fear.
"I am the First and the Last. I am the Living One..." - Christ's further self-identification not continues John's reassurance, but also provides the foundation and authority for his commission to John. "I am" echoes the sacred Tetragrammaton "Jahweh," the pre-eminent divine name of the Old Testament (Exodus 3:14). When confronted by skeptical Jewish religious leaders Jesus had bluntly declared, "Before Abraham came to be, I AM!" (John 8:58). In Verse 8 the Lord had asserted, "I am the Alpha and the Omega." He now reiterates that claim, again declaring His eternity - "I am the First and the Last." Not only the Lord of time, Jesus is also the Lord of Life - "I am the Living One; I was dead and behold, I am alive forever and ever." The resurrection of Christ affirms his claim to divinity and demonstrates His victory over death and its power. The reality of His resurrection becomes the basis for every Christian's expectation of life eternal (cf. 1 Corinthians 15). "And I hold the keys of death and Hades." The imagery signifies authority, control, and ownership. Death holds no terror for the Christian for Christ has risen and in so doing has conquered death for us. The Greek noun "hades," transliterated in the NIV text, literally means "the place that is not seen." It is the Greek equivalent of the Old Testament Hebrew word "sheol." It is often used in Scripture to refer to hell, the place of the damned. However, on occasion, it is also used in a neutral sense to simply describe the place of the dead. That would appear to be the sense in this text as the state of death and the place of death are combined, both subject to the power and authority of the Lord.
"Write, therefore, what you have seen, what is now and what will take place later." - The Revelator's commission is repeated in this renewed command to write. This book was not produced at the initiative of man nor is its content determined by the mind of man. The command to write comes from God and the content of that which is written is determined by God and revealed to the human writer by Him. The grand sweep of Revelation's message encompassing past, present and future is outlined in the threefold phrase "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:..." - Following the command to write, an explanation of the two primary symbols of the initial vision is provided. The symbolism of the seven stars and lampstands is described as the "mystery." The term refers to that which is hidden or secret to the natural mind and must be therefore be revealed by God. Ordinary understanding is not adequate here. Supernatural revelation is required. The lampstands are the seven churches previously introduced. The identification is simple and straightforward. The seven stars are identified as "the angels of the seven churches" through whom the letters will subsequently be presented to the congregations. The Greek word "angeloi" simply means "messengers." It is commonly used in Scripture both in reference to human beings and to spirits. Accordingly, the commentators have debated the intended sense here. Some would argue that the reference is to angels of God appointed as the guardian spirits of each congregation. While this view is not impossible, there is no indication anywhere else in Scripture of the existence of such ecclesiastical guardian angels. At the same time, it does not seem to fit the context. Why would Christ reveal His message to John, a man, who would then convey that message to seven angels, so that they, in turn, could take the message back to the people of the churches. Others argue more convincingly that the messengers in question are the pastors of the respective churches. This view makes better sense in the context, and is completely consistent with a Biblical view of the pastor's role and responsibility. Conservative Lutheran scholar Siegbert Becker contends:
"The messenger of the church is the man who delivers the Lord's message to the church. He is the pastor of the congregation...If we understand the messenger of the church to be the pastor of the congregation, then we can in a very natural way look upon the pastors of each of the seven congregations as the messenger through whom the message intended for each congregation is conveyed from Jesus to the people of God." (Becker, p. 41)