Text: Revelation 1:1-20
Central Truth: The glorified Jesus Christ has all authority.
Focus: Describe John’s vision of the glory of Jesus Christ and exalt His holy name.
Memory Text: “I [Jesus Christ] am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Rev. 1:18).
I. JOHN'S VISION (Rev. 1:1-11)
II. THE GLORY OF JESUS CHRIST (Rev. 1:12-16)
III. AUTHORITY OF THE RISEN CHRIST (Rev. 1:17-20)
INTRODUCTION
Mention the Book of Revelation, and people who do not attend church or read the Bible will suddenly become interested in the conversation. Christians, especially new followers of Christ, want to study it. Movies with end-time plots often use parallels from this book, which, in itself, is a prophetic drama. People want to know about the future and how it will affect them personally. Many fail to realize that Revelation also speaks to the present and provides confidence to face today.
It is easily one of the most complex and, at times, frustrating books of the Bible. It contains prophetic messages—communicated through types, symbols, imagery, and figurative language—that are often difficult to understand. It is also a letter written to people facing rejection from the culture in which they lived and persecution from the government that repressed their lives, not unlike many believers across the globe today. Proper understanding of this New Testament book requires a proper understanding of the Old Testament, especially the apocalyptic sections (e.g., Daniel, parts of Ezekiel). It is classified as apocalyptic literature (from the Greek word meaning “revelation” or “unveiling”) and is often called the Apocalypse.
It is God’s message written to people in crisis, suffering oppression, adversity, and persecution. It is God’s response to those who question the anguish of the righteous and the seeming prosperity of the wicked. Revelation reminds us that history is still “His story” and, as such, is moving in a divinely ordained path. The end has already been predetermined. It is prophetic and eschatological in nature, revealing things which must come to pass before God deals dramatically, decisively, and definitively with the presence of evil and rebellion in His creation. From the beginning of time, God knew how everything would turn out, and He planned for it. The same God who has been with us in the past is already in the future preparing our final vindication.
Hollis Gause, whose lectures and writings on this book have informed and influenced this writer, noted that a study of Revelation is like examining a painting. It is easy to become engrossed with the brush strokes (details) and miss the beauty of the painting (the bigger picture). We may not understand every detail in this magnificent book; however, the goal is to comprehend what we can and allow the Holy Spirit to make it alive and applicable to our lives and witness.
I. JOHN'S VISION (Rev. 1:1-11)
A. Introduction (vv. 1-3)
(Revelation 1:2-3 is not included in the printed text.)
1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.
The date and authorship of this book are often debated by scholars. It was probably written at the end of the first century. Some have noted correctly that the intense language and grammar in this book are very different from the Gospel of John and John’s epistles, with their simple vocabulary and grammar. Thus, some have speculated that John Mark (the writer of the second Gospel and traveling companion of Paul) or John the Elder (another name for the apostle?) wrote it, rather than the apostle John. The author had to be well known, since he is identified only as John, a fellow “servant” (v. 1).
It should be noted that Revelation was written under very trying circumstances and surroundings, which we shall examine below. These conditions would affect an author’s writing style. While authorship does not negate inspiration, the apostle John is the most likely candidate and the one the early church accepted as the writer of Revelation.
Like most letters, there is an introduction. John reveals that this is “the Revelation of Jesus Christ” (v. 1). It is not a revelation, or another revelation. It is the revelation that originates from God, but is mediated through Jesus Christ. It is the unveiling or full disclosure of the culmination of God’s plan of salvation. It is the unveiling of the glory of Jesus Christ, the sovereignty of God, the activity of the Spirit, the hope of the believer, the corruption of this world order, and the final vindication of God’s promises. It is also affirmation that God’s saints (for whom the revelation is intended) will be rewarded and evil will be punished. The revelation comprises the entire book, given to help the servants of God understand that there are things which “must” come to pass suddenly and quickly (“shortly”) before the full revelation of Jesus Christ upon His throne. However, we must realize that “shortly” is not in terms of our finite view of time, but rather eternity and God’s plan. The focus is on continually living out our witness until it is fulfilled. The authority and gravity of the message is confirmed by the presence of a heavenly messenger (“his angel”).
One can only imagine what an awesome and terrifying task it was to record this revelation (v. 2). “Bare record” comes from the word for martyr, one who testifies with his or her life. God knew this was a vital message to be shared with the Church. “The word of God” and . . . “testimony of Jesus Christ” had to be communicated to someone with experience, credibility, and authority. These are not two different messages, but rather two aspects of the same message. The testimony of Jesus Christ is the Word of God.
John was the perfect messenger (v. 2). He told readers of his first epistle that he heard, saw, touched, and experienced firsthand the earthly ministry of Jesus (1 John 1:1-4). He was a witness in the fullest sense of the word. The world is full of “spiritual” experts with simple answers and memorized presentations. It has become tiresome. Instead, people need to hear from those who have engaged and experienced Jesus Christ and His redemptive power—those ready to “turn the world upside down” because they have been with Christ (see Acts 17:6).
Most introductions contain a blessing pronounced upon the recipients of an epistle (Rev. 1:3; cf. Rom. 1:7; Col. 1:2; etc.). This is more than a hope for or pronouncement of happiness, though it certainly includes joy (confident exuberance that transcends present circumstances). Being “blessed” is living in a state of continual provision and blessings derived from the favor of God.
Here the blessing is provisional. Those who “read” (including those who read aloud the word of prophecy to the congregation) are blessed, as well as those who “hear” (understand and embrace) the message (Rev. 1:3). When this letter was first received by the churches, an individual would read it aloud to the entire congregation. The reading was an act of corporate worship. It was not just the presentation of a literary document, but an encounter with the living Word of God and all of its power, provision, blessings, and warnings (see 22:18-19). However, both the reader and the hearer must zealously follow the instructions therein. The appointed “time is at hand” (in process).
1. What is the purpose of the Revelation (v. 1)?
2. Describe the promise in verse 3.
“John mentions he was ‘in the Spirit,’ indicating that what he is about to describe involves supernatural revelation by means of a vision. John didn’t write the book; he recorded it!”—Tony Garland
B. The Salutation (vv. 4-6)
(Revelation 1:5-6 is not included in the printed text.)
4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne.
The greeting and character of the book mark Revelation as a pastoral epistle. The seven churches receiving this letter (named in chs. 2 and 3) were located in Asia Minor, which was governed by Rome. Several congregations are mentioned in the New Testament; however, these seven were chosen by God to be the first recipients of this letter. The number seven in Scripture usually represents perfection or completion. As with all Scripture, although this letter was sent originally to these seven churches, God intended for it to be embraced by and beneficial for all believers across the ages.
In verse 4, John expresses his (and God’s) desire for the readers to be blessed with “grace” (undeserved favor that saves and sustains us), “and peace” (a restoration of harmony with God that produces an abiding confidence in God, regardless of the circumstances). The source of these blessings is clearly identified as the Godhead. First, though not mentioned by name, the Father is the One who controls and owns time and eternity, the Great I AM of Exodus 3:14. He was with us in the past, is with us now, and will be with us in the future.
Second, the Spirit is identified as “the seven Spirits which are before his throne.” Zechariah 4:2, 10 is the foundation for this, where the Holy Spirit is represented by the number seven. There is also a connection with Isaiah 11:2, where a sevenfold manifestation of the Holy Spirit (abiding presence, wisdom, understanding, counsel, knowledge, strength, reverence of the Lord) enables the Messiah to accomplish His ministry. Some have taught incorrectly that there are seven Holy Spirits. A person may be a daughter, wife, mother, and sister but is still one person who functions in many roles.
Third, “Jesus Christ” is clearly named and identified by a threefold title and description of His ministry of salvation (Rev. 1:5-6). Drawing from Psalm 89:26-27, John declares that Jesus is: (1) “the faithful witness” (Rev. 1:5), who manifested the truth and love of God even in death as the ultimate witness or martyr (John 18:37); (2) “the first begotten of the dead” (Rev. 1:5), who is “the resurrection, and the life” (John 11:25) and, as “the firstfruits” (1 Cor. 15:23), the pattern by which believers are made alive; and (3) “the prince [or ruler] of the kings of the earth,” who legitimately has received, through obedience and death, what the devil offered Him as a reward for false worship (Matt. 4:8-10). He is the “King of kings, and the Lord of lords” (Rev. 19:16).
John’s appropriate response to these verses and their implication is to break out in praise or a doxology “unto him that loved us” (1:5). First, He is the One who loved us while we were in sin and continues to love us even now. Second, on the basis of His love, He cleanses and frees us (“washed”) from our sins, breaking the chains of guilt and bondage by virtue of His blood. It is not a pronouncement alone that changes our status; His blood actually makes us free from our sins.
Third, because of this spiritual freedom, we are established (“made”) as a kingdom of priests (a better translation of “kings and priests”) unto God (v. 6). This is a fulfillment of the promise at Sinai (Ex. 19:5-6), which the Church has inherited (Acts 7:38). Israel failed in its commission. Because of Jesus Christ, the Church will not fail (see Matt. 16:18). As priests, one of our functions is to bring people into the presence of God. We cannot take someone to a place with which we are unfamiliar. Our ministry as priests is dedicated “unto God and his Father” (Rev. 1:6), a clear declaration of Christ’s deity. Because of His magnificent love and provision, to Him belongs praise and honor (“glory”) and power and might (“dominion”), both now and throughout all the ages of time and eternity. With John, we must declare, “Amen.”
1. How is God’s eternal nature described in verse 4?
2. Why do you suppose Jesus is called “the faithful witness” (v. 5)?
“Praise now is one of the great duties of the redeemed. It will be their employment forever.”—Albert Barnes
C. The Theme (vv. 7-8)
7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
The primary theme of Revelation is twofold: (1) the return of Jesus Christ (v. 7); and (2) the sovereignty of God (v. 8). The two are inherently inseparable.
The imagery of verse 7 is drawn from Zechariah’s prophecy (ch. 12) and Daniel’s vision (ch. 7), as well as the Gospels. It is not just those who personally participated in Jesus’ humiliation and death that are in mind here; but all of humanity, whose sin He bore, shall see Him. Every one of us participated in His piercing and pain. His return is a day of judgment that will bring eternal and devastating shame for the unprepared (Isa. 2:12).
In Christ’s life, there is a strong connection between the suffering and the glory, the crucifixion and the return, the personal poverty and the provision for the saints. In other words, His wounds become His medals of vindication and glorification. The same is true for us.
The language of verse 8 of the text is reminiscent of the Father’s description in verse 4; therefore, some incorrectly see this as a reference to the Father. This announcement that Christ is “Alpha and Omega” (the first and last letters of the Greek alphabet) is a declaration of eternality. All things begin and end in Him. He is the “Almighty,” the All-Powerful One, who holds all power and rules all things. He is the Sovereign One! This further confirms the deity of Christ and the equality He has with the Father (and Spirit).
1. Who will “wail” when Jesus comes again (v. 7)? Why?
2. What is similar about the titles attributed to Jesus in verse 8?
“The primary way a relationship with Jesus develops is by reading the revelation of Himself given in His Word. This is the only way to obtain specific information about Him that is objective and absolutely true.”—T. A. McMahon
D. The Initial Recipients (vv. 9-11)
9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
In verse 9, John (who expects the readers to know his identity) distinguishes four ways in which all who are in Christ are joined together: (1) brotherhood—a relationship of identity, intimacy, and equality; (2) companion in tribulation—a fellow-sufferer for the name of Christ (even apostles are not exempt from affliction and oppression); (3) the kingdom—life in the sovereignty and benefits of God’s reign; and (4) patience of Jesus—steadfast maturity that comes from obedience, experience, suffering, and intimacy with God (see Heb. 5:7-9).
The church historian Eusebius tells us that in AD 95, John was sent to the island of Patmos (in the eastern Aegean Sea) by Domitian the Roman emperor and held there for about eighteen months. The island is small (approximately 6 miles wide and 15 miles long at its largest points), composed of volcanic rock, and was barren in the first century. Rome kept prisoners on various islands who, because of the nature of their crimes, must not escape. Patmos was not listed among the prison islands. John may have been the sole inhabitant. According to tradition, John found shelter in a cave and there wrote the Book of Revelation. John is explicit in the reason for his exile: “for the word of God, and for the testimony of Jesus Christ” (v. 9).
Overlooking his circumstances, John chose to pursue intimate communion with God through the anointing and empowerment of the Holy Spirit (v. 10). His attention was captured by a “great voice, as of a trumpet” behind him. Trumpets (or their sounds) signify announcements or warnings in Scripture (Isa. 58:1; Matt. 24:31). The voice instructs John to record what he is about to see and distribute it to the seven churches listed (Rev. 1:11).
1. How did John identify with his readers (v. 9)?
2. What does it mean to be “in the Spirit” (v. 10)?
In the Shadows
Like John, we often find ourselves in the midst of a barren land for doing the right thing. However, there is an old song that says:
And again, like John, we know this to be true.
II. THE GLORY OF JESUS CHRIST (Rev. 1:12-16)
A. The Lampstands (v. 12)
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks.
The voice captivated John’s attention, so he turns to discover the speaker. Interestingly, his first recorded observation does not address the source of the voice, but the “seven golden candlesticks,” or lampstands. These lampstands (cf. Zech. 4) are later revealed to represent the Church (Rev. 1:20) and serve to remind us that the Church is to reflect the light of God’s presence to a world of darkness. As individual believers let their light shine (Matt. 5:14-16), the collective light of the Church burns brightly. Light reveals things as they truly are, not as we may perceive them to be. It reveals imperfections and flaws, but illuminates the pathway that leads to God. If the light does not shine brightly, a congregation has no reason to exist (Rev. 2:5).
“The fundamental principle of Christianity is to be what God is, and He is light.”—John Hagee
B. The Presence (vv. 13-16)
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Standing in the midst or middle of the churches, John saw “one like unto the Son of man.” This part of verse 13 reminds us of two things. First, the Church exists because of the presence of Jesus Christ. He must be the center of who we are, what we do, and from whom we get direction. Second, Daniel 7:13-14 is coming to pass. Jesus, often called “the Son of man” in Scripture (e.g., Matt. 16:13), is subduing all kingdoms and receiving the dominion promised Him.
In verses 13b-16 of the text, John describes the Son of Man. The description is symbolic and points to the characteristics of Jesus and His ministry. First, the long robe is associated in Scripture with the priesthood (Ex. 28:4) and kings (Est. 6:8). Second, the robe is bound to His chest with a belt that was inlaid (or overlaid) with gold (Rev. 1:13). This belt usually served three purposes: (1) it fastened a garment for labor or service; (2) provided protection in battle; and (3) had a pocket for carrying money. It reminds us of Christ’s dignity, honor, protection, and provision.
Third, the whiteness of His hair (v. 14) points to His purity, stability, and wisdom associated with age. Fourth, His eyes penetrate to the heart of the matter in righteous judgment. Fifth, the shining brass (an alloy of fine gold and silver) radiate His glory (v. 15). Sixth, His voice is one of majesty, power, and authority.
Seventh, in His hand He holds seven servants that do His will and work (v. 16; see v. 20). Eighth, out of His mouth proceeds the sword of the Lord, the Word of God, which both judges and heals (see also Heb. 4:12). Finally, His outer appearance reflects not only His glory, but also His authority over all creation—“like the sun shining in its strength” (NKJV).
1. Describe the appearance of Christ (vv. 13-15) in three words.
2. What is the significance of the sword (v. 16)?
“We are called to live Coram Deo, defined as ‘before the presence of God, under the authority of God and to the glory of God.’”—R. C. Sproul
III. AUTHORITY OF THE RISEN CHRIST (Rev. 1:17-20)
A. The Living One (vv. 17-18)
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
John’s response—falling down as if he were dead—was the only appropriate one. Put yourself in his place. The enormity of Christ’s glory and presence drained him of all physical strength (see Josh. 5:14; Ezek. 1:28). Christ then laid His right hand upon him—a symbol and act of imparting strength, power, and a commission. He hears words he heard many times from Jesus, “Do not fear any longer!” (Matt. 17:7, author’s translation). Jesus further identifies Himself as the Sovereign One in whom all things begin and end—“the first and the last” (Rev. 1:17).
The speaker is clearly the One who has conquered death and is now the Living One (v. 18). Jesus was not the first one to be raised from the dead. In Scripture, seven others were also raised. Jesus, however, is the only one to remain raised from the dead, and is alive for all time and eternity. He truly made an open spectacle of death and those behind its power (Col. 2:15). As such, He alone now possesses “the keys of hell and of death.” In Jewish literature (non-Biblical), the keys belong to God alone. Jesus, both as God and liberator from death, has the power to possess the keys legitimately.
1. How did John respond to his vision of Jesus, and why (v. 17)?
2. What does Christ possess, and why is this important (v. 18)?
B. The Revelation Revealed (vv. 19-20)
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
John’s commission is to record this vision of the revelation of Jesus Christ (v. 19). The seven stars are revealed as “the angels of the seven churches” (v. 20). There are two possible meanings: First, the churches have angels assigned to the members (see Dan. 10:13). This is certainly a possible interpretation and a Biblical truth (Pss. 34:7; 91:11). Second, “angel” also means “messenger,” so it could be viewed as a reference to the pastors of the congregations (Matt. 11:10), especially since John is to write to the angel in charge of each church (Rev. 2:1, 8, 12, 18; 3: 1, 7, 14).
May God encompass all of our churches with heavenly hosts, and may our pastors be secure in the right hand of Jesus Christ—and love their congregations as Christ loves His Church.
1. What did Christ say He would show John, and why (v. 19)?
2. What was revealed to John in verse 20?
“What is Revelation but what the spiritual world has said to spiritual men?”—Henry Drummond
CONCLUSION
As we study the Book of Revelation, the focus must be kept on Jesus Christ. He is the revealer of and the reason for the book. As the Son of Man, He is able to identify with our human temptations, frailties, fears, and concerns. As the Son of God, He has received glory, honor, and power; therefore, He is able to protect us in and deliver us from the worst of times and circumstances. He still stands in the midst of His Church. The question is: Do we really believe that and lead lives that reflect this belief?
CHALLENGE
“I [JESUS CHRIST] AM HE THAT LIVETH, AND WAS DEAD; AND, BEHOLD, I AM ALIVE FOR EVERMORE, AMEN; AND HAVE THE KEYS OF HELL AND OF DEATH” (Rev. 1:18).
The eternal changelessness of God as revealed in Jesus Christ is expressed in these words. Jesus was alive before anything was created.
In spiritual substance, Jesus is coequal with God the Father and the Holy Spirit. In the flesh, our Savior was born of a virgin; He was crucified and buried. After a brief suspension of continuity, He came out of the grave victorious. He laid down His life that He might take it up again, showing Himself to be the Living One.
As the resurrected Savior, Jesus holds the master keys of death and hell and paradise with all their mysteries.
There is a Light shining from the empty tomb that time will never put out. Everyone who walks in the Light will one day say with Christ, “I am alive forevermore!”