Revelation Chapter 1 1:1 “The Revelation of Jesus Christ”: The term “Revelation” is a translation of apokalupsis, which means an unveiling, or removing the cover from something. This book does reveal information about Jesus Christ, but this statement refers to a revelation given to Jesus by the Father that is in turn given to John, “which God gave Him to show to His bond-servants” (1:1). In this first chapter we find God the Father (1:4), the Holy Spirit (1:4), and Jesus Christ (5-7). This also reminds us that this book is not the product of human wisdom but rather divine revelation. 1:1 “The things which must soon take place”: “This is a revelation which was relevant to the people who first received it” (Harkrider p. 10). The entire letter stresses the same nearness (22:6; 1:3; 22:10). The typical response from Premillenialists concerning this expression is that something that is near to God may be a long time for us. Yet this letter was not written to God, rather it was written to Christians, thus the statement, “soon take place” must be from the perspective of the readers and not the author. The above expression “clearly refutes the futurist view that John was writing about things to transpire immediately prior to Jesus’ second coming. On the contrary, he is writing of things in the near future. The Revelation begins and closes with an assurance of immediacy of things to come, even though the book does deal with the final judgment and the new order of things beyond the judgment (20:11; 21:8), but the major portion of the revelation pertained to things a hand” (Hailey p. 96). 1 1:1 “He sent and communicated it by His angel to His bond-servant John”: The term “communicated” means “signified”, that the revelation was to be delivered as expressed by signs. “By His angel”: The heavenly messenger who took this revelation from Jesus to John, 1:2 “Who testified to the word of God and to the testimony of Jesus Christ”: Here John claims that he fulfilled his mission by faithfully passing on 1
For a listing of other translations on the expression “must soon take place”, see McGuiggan p. 34. The translations are unanimous in their translation of the above expression.
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this revelation. In the past, John had faithfully spoken God’s truth (the gospel of John; 1 John 1:1-5), and he does the same with this communication from God. 1:2 “Even all that he saw”: John did not leave anything out. This expression points to the revelation that the Father and Christ were now giving him. “These things which he saw would be made known when they were read in the churches” (Hailey p. 96). John did not conceal these visions. 1:3 “Blessed is he who reads and those who hear the words of the prophecy”: The “prophecy” is the material that composes the Revelation letter. This also identifies the message as inspired (Ephesians 3:5; 2 Peter 1:20-21). 1:3 “And heed the things which are written in it”: It is not enough to simply read or hear, but one must act upon what they read (Matthew 7:21-23; John 13:17; James 1:22). The verse also infers that Christians in the first century could read, and that this letter would be available for Christians to study. God expects Christians to act in accord with what this book teaches. Are we obeying the principles and truths revealed in this letter? 1:3 “For the time is near”: This statement “provides strong motivation for obedience in keeping the things heard, for the things to be revealed, the woes, the fears, the battles, and the hope were in the near future” (Hailey p. 97). We understand the meaning of this expression in passages such as Mark 1:15, “so why should we quibble here?” (McGuiggan p. 33). We must reject the view that claims that the early church believed that the Second Coming was near in time. Compare this claim with what the apostles taught in 2 Thessalonians 2:1ff and 1 Thessalonians 5:1-3. Seeing that John was moved by the Spirit in writing, “the time is near”, he could not have been wrong. 1:4 “John to the seven churches”: That is, the letter is written to seven actual congregations. “The letter mostly likely was a circulating epistle, to be read (and perhaps copied) by one church and then passed along to the next” (Gregg p. 54). See Colossians 4:16. There were more than seven congregations in Asia, including Troas, Colossae, and Hierapolis. This letter for various reasons may have only included detailed information on seven (chapters 2-3), or God may have felt that these seven summed up the conditions that were found in the others and that the seven stand as examples to any congregation. 1:4 “That are in Asia”: Asia was the western province of Asia Minor, also modern Turkey and was a very rich region. 1:4 “From Him who is and who was and who is to come”: This clearly points to God’s eternal nature. Literally, “the was, the is, the is to come”. “He who is seems to echo the words to Moses at the burning bush: ‘I am who I am’ (Exodus 3:14)” (Gregg p. 54). God can speak actually of both the present and the past and even the future for He exists in all three. God has seen kingdoms rise and
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fall, ages come and go and heard sinners bragging against Him who are now long gone. 1:4 “And from the seven Spirits who are before the throne”: Many feel that this refers to the Holy Spirit (who is one: Ephesians 4:4-6), and the number seven is being used figuratively. The “sevenfold perfection, completeness, and universality of the Spirit’s working” (Hailey p. 99). Compare with the “seven eyes of the Lord” in Zechariah 4:6,10. Compare also with the seven designations of the Spirit in Isaiah 11:2. Seeing that the greeting is from both the Father and the “seven Spirits” is seems clear that the seven Spirits are a reference to Deity. “While most epistles wish the readers grace and peace from the Father and from the Son, this is the only one to include the Spirit as well” (Gregg p. 54). 1:5 “And from Jesus Christ”: Thus the greeting is from the Father, Son and Holy Spirit. “The faithful witness”: Jesus had come into the world to give a faithful presentation or witness of the truth (John 18:37; 8:14). Jesus did not compromise or remain silent, but rather He faithfully presented God’s truth to the people, in the face of His enemies and even when on trial and facing death. Jesus has set the example for all Christians who are called to present God’s testimony in a hostile world (1 Timothy 6:13; Revelation 2:13). 1:5 “The firstborn of the dead”: Not the first one ever resurrected, but the preeminent one who has been resurrected (1 Corinthians 15:20; Colossians 1:18). His resurrection is thus the guarantee of all other resurrections at the last day. “It reminds those who are called upon to be faithful unto death that Jesus’ faithfulness was vindicated by resurrection from the dead. His vindication came first; theirs will follow” (Gregg p. 55). 1:5 “And the ruler of the kings of the earth”: See Psalm 110:1-4 and 89:27. “What a consolation this would be to suffering saints to know that their king is ruler over their persecutors!” (Hailey p. 100). We see this same truth in Daniel 5:21; 2:21; 4:17; Proverbs 21:1. This enables the readers to look beyond what is physical. The kings of the earth can afflict the church, but ruling over such kings with universal power and authority is Jesus Christ who has the ability to bring those kings to an end any time. Some argue that Jesus is not presently ruling because of the problems in this world. Hal Lindsey wrote, “When we see the mess the world is in, it’s sometimes hard for us to believe that Christ is actually the ‘prince of the kings of the earth’. This is because even though Christ has the right to rule the earth, He isn’t exercising this authority over kings and kingdoms at this time” (There’s a New World Coming, p. 26). Yet how would such a concept encourage these Christians? Are we encouraged by the statement, “Christ is not ruling?” The world has always been in a mess (read the Old Testament), yet God has always ruled. In addition, the Bible is very clear that Jesus does now rule and that He now exercises His authority (1 Peter 3:22; Ephesians 1:20-23; Revelation 2:27).
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The person who looks at the world and concludes, “It sure looks like God is not ruling” is walking by sight and not by faith (2 Corinthians 5:7). 1:5 “To Him who loves us”: This Jesus was such great power (Matthew 28:18) also loves us and gave His life so that we could be saved (John 15:12-13). “And released us from our sins by His blood”: Seeing that forgiveness or remission of sins is inherently connected with baptism (Mark 16:16; Acts 2:38 and 22:16), we must conclude that in baptism one comes into contact with the benefits of Jesus’ blood (Romans 6:3-6). 1:6 “And He has made us to be a kingdom”: Those who are loosed from their sins are added by the Lord to His church or the kingdom of God (Acts 2:41,47; Colossians 1:12-14). Those who have come into contact with the blood of Christ as a new spiritual nation, the Church (Acts 20:28). The kingdom predicted in the Old Testament is now a reality in the New Testament (Mark 1:15; 9:1; Revelation 1:9; 5:10). We must reject the Premillennial concept that the kingdom has not yet come. Rather than the kingdom being established at Christ’s second coming, the kingdom will be delivered up to God at that time (1 Corinthians 15:24). 1:6 “Priests to His God and Father”: Collectively we are a kingdom, individually Christians are priests (1 Peter 2:5-10). Each Christian therefore is obligated to serve God with respect and reverence and give to God his or her best (Hebrews 13:15; Romans 12:1). “This is one of the many New Testament verses that give to the church titles originally applied to Israel (see Exodus 19:1ff), suggesting that God’s kingdom is now to be associated with the church, rather than Israel” (Gregg pp. 55-56). If every Christian is a priest, then every Christian has access to God (no human mediator is needed), and every Christian has the priestly duty to sharing God with others (Leviticus 10:10-11; Matthew 28:19-20). 1:6 “To His God and Father”: See John 20:17. 1:6 “To Him be the glory and the dominion forever and ever. Amen”: We need to realize that God deserves the center stage, the praise and the glory, not us. Too many people are wrapped up in their own prestige and their own desire for praise. In addition, no matter what the enemies of God do, God will continue to reign over all—forever. Are we striving for glory and dominion that do not belong to us? 1:7 “Behold, He is coming with the clouds”: In the context of this passage it appears that this verse is talking about the Second coming (Acts 1:10-11). Let us also remember that the same expression can also refer to the idea of His coming in all judgments before the last day. God came on the clouds against Egypt (Isaiah 19:1); against Israel (Ezekiel 34:12), and against the city of Jerusalem in A.D. 70 (Matthew 24:24-30). This book also speaks of a “coming” that was very
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near (Revelation 22:7,12), and yet 2000 years later the Second coming has not taken place, therefore, there is also a “coming” in this book that is not the Second coming. The entire Bible reveals that God has come continually in the clouds of judgment throughout history. Some see the coming of this verse as applying to Christ coming in the judgment that is described in this book, a coming upon either Jerusalem, Rome, or both. 1:7 “And every eye will see Him”: This coming is obviously not secret (1 Thessalonians 4:13-5:3) and is universal in scope. 1:7 “Even those who pierced Him”: Those who were responsible for His death (John 19:37). The person who has opposed God or Christianity will have to answer to the God that they ridiculed and rejected (Jude 15). 1:7 “And all the tribes of the earth will mourn over Him”: Rather, every nation and group will mourn, indicating not only a lost condition, but also the fact that the way is narrow (Matthew 7:13-14), and most will reject the gospel. This passage clearly contradicts the idea that God will either save everyone or just about everyone. It also contradicts the idea that non-Christian but religious nations are right with God. “This is not the mourning of repentance but that of hopelessness” (Hendriksen p. 54). Compare the above verse with Zechariah 12:10. 1:7 “So it is to be. Amen”: Here we have a combination of a Greek term, translated “So it is to be”, and the Hebrew “Amen”, which mean the same thing, that is, the above is going to happen and no one can stop it (2 Peter 3:10). 1:8 “’I am the Alpha and the Omega’ says the Lord God”: These are the first and last letters of the Greek alphabet, indicating “His all-inclusiveness” (Hailey p. 103). There is some debate at this point whether the speaker in verse 8 is the Father or the Son. First, we know that Jesus is included in the title God and that He is eternal just like the Father (Hebrews 1:10-12). Yet, considering the context it appears that the Father is the speaker here: 1. “Who is and who was and who is to come” is used of the Father in 1:4. 2. The Father is attaching His seal of approval to the authenticity of this letter with a personal endorsement (1:1). 1:9 “I, John, your brother and fellow partaker in the tribulation”: The term “tribulation” means a “pressing together”, and Jesus had warned the disciples of coming tribulation (John 16:33; Acts 14:22). “Tribulation had been the lot of the church from its beginning, but it was now breaking upon the saints with an increasing intensity that would cover a period of more than two hundred years. John was a partaker with them, which meant there was a link of sympathy between him and all Christians” (Hailey p. 104). This suggests that John was presently experiencing persecution for being a Christian.
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1:9 “And kingdom”: John was in the kingdom with all other Christians (Colossians 1:13-14). 1:9 “And perseverance which are in Jesus”: Paul had urged the Romans to be patient in tribulation (Romans 12:12). By being “in Christ” one is in the kingdom of God and also one suffers persecution, but only in Jesus is one able to find the patience and motivation necessary to endure. 1:9 “Was on the island of Patmos”: “A rocky and uninviting island located about seventy miles SW of Ephesus, about forty miles from Miletus. The island is ten miles long and, at its widest point, six miles across. Roman authorities sometimes banished criminals to this island” (Hailey p. 105). 1:9 “Because of the word of God and the testimony of Jesus”: His loyalty to the Scriptures and testifying about Jesus had resulted in this exile. 1:10 “I was in the Spirit on the Lord’s day”: Futurist commentators argue that John is saying that the Spirit took him to the final day. “This would be a way of saying that the Spirit carried John into the future so he could observe the actual Second Coming and its precipitating events at the end of the age” (Gregg p. 58). Such is a perverting of the above expression rather John is saying that he was under the influence of the Spirit on the Lord’s day, that is, the first day of the week. From at least the late first or early second century Sunday was known as the Lord’s day. Side Note: “The Lord’s Day”. 1. The day on which Jesus was raised from the dead (Luke 24:1,13,21,46). 2. The day on which the Spirit came on Pentecost (Acts 2:1; Leviticus 23:1516) 3. The early church met on the first day of the week (Acts 20:7; 1 Corinthians 16:1-2). 4. For a list of references where ancient writes refer to Sunday at the Lord’s day see Hailey p. 107. 1:10 “And I heard behind me a loud voice like the sound of a trumpet”: “The voice which John heard was as a trumpet, meaning that it was loud and clear; the Deity was about to speak and reveal. Throughout musical history the trumpet has been used for a fanfare, an announcement, or a call to attention” (Hailey pp. 107-108). 1:11 “Saying, ‘Write in a book what you see, and send it to the seven churches’”: John wrote this book as the revelation was being given. “The location of these seven churches form in irregular circle. Beginning at Ephesus and going north to Smyrna and Pergamum, the traveler would turn SE to Thyatira, Sardis, Philadephia, and Laodicea” (Hailey p. 108).
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1:12 “Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands” The first thing that caught John’s attention as he turned around to see who was speaking, were the seven golden lampstands. In verse 20 it is revealed that these seven lampstands represent the seven congregations. “The candlestick gave light in the tabernacle. The churches too are to be light-bearers to the world” (McGuiggan pp. 38-39). “The purpose of the lampstand is to support and provide light; if it gives no light its purpose disappears. In the same way, when a congregation fails in its mission of providing spiritual light, it will be removed” (Hailey p. 109). 1:13 “And in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girding across His chest with a golden sash” 1:13 “In the middle of the lampstands”: “The churches are inseparable from their Head; He moves among them as their king and high priest, beholding and knowing every facet of their life and conduct” (Hailey p. 109). 1:13 “One like a son of man”: Jesus often called Himself the “Son of Man”, compare with Daniel 7:13-14 “One like a Son of Man was coming”. This is clearly a picture of the glorified Jesus (1:18). 1:13 “Clothed in a robe reaching to the feet”: Such clothing is a sign of high rank and office. Some feel that Jesus is here pictured as a High Priest (Exodus 28:4; 39:29). Edersheim contends us this girdle (sash) was worn only by the priest when he was officiating on behalf of the people (Temple, p. 98). 1:14 “His head and His hair were while like white wool, like snow”: Compare with Daniel’s description of the Ancient of Days (Daniel 7:9). Like the Father, Jesus has existed from eternity (Micah 5:2; John 1:1) and like the Father is all wise and pure. 1:14 “His eyes were like a flame of fire”: “Eyes which read every heart and penetrate every hidden corner” (Hendriksen p. 56). (Revelation 2:18; 19:12; Hebrews 4:13). “The burning, piercing look of this one misses nothing” (McGuiggan p. 39). Jesus will see the exact condition of all the churches (chapters 2-3). “The fiery eyes may also express the fierce and tireless energy of God” (Hailey p. 110). 1:15 “His feet were like burnished bronze, when it has been made to glow in a furnace”: The image here could be the power to trample and crush all opposition (Micah 4:13; Malachi 4:3).
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1:15 “His voice was like the sound of many waters”: (Ezekiel 1:24; 43:2; Daniel 10:6). “His voice roars as the voice of ocean breakers” (Hailey p. 110). “The thought of a voice that is resistless, commanding rapt attention comes to mind. It symbolizes the power, authority, and resoluteness that Jesus has over peoples and nations” (Harkrider p. 13). 1:16 “In His right hand He held seven stars”: The seven stars are described as the angels of the seven churches in 1:20. This denotes that Jesus has the final authority over each congregation. He can protect them, blessed them, or remove them as being His. 1:16 “Out of His mouth came a sharp two-edged sword”: A sharp sword with two-biting edges. This is none other than the word of God (Hebrews 4:12-13). The standard that Jesus uses to judge congregations, individuals, and nations is neither whimsical nor changing, but is what the Scriptures teach. “Judgment day should bring no surprises, for all eternal rewards will be based upon His word (John 12:48; 2 Thess. 1:8-9)” (Harkrider p. 14). 1:16 “His face was like the sun shining in its strength”: That is, too intense for human eyes. Compare with Matthew 17:2. 1:17 “When I saw Him, I fell at His feet like a dead man”: “No wonder! So would we” (McGuiggan p. 39). This has been a typical response among God’s men when they have encountered God (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17,27; 10:8-10). “Such visions seem to have had a strenuous physical effect on the beholders” (Hailey p. 112). 1:17 “He placed His right hand on me, saying, ‘Do not be afraid’”: “Only His enemies shall experience terror at His presence; whereas let those who are His have no fear at His appearance but let them find final assurance and peace before Him” (Hailey p. 112). 1:17 “I am the first and the last”: This expression is used of Jehovah in the Old Testament (Isaiah 41:4; 44:6; 48:12). Jesus uses the same expression to describe His nature, thus He is likewise the all-mighty and everlasting God. 1:18 “And the Living One”: That is, the Living One, the imparter of all life, the source of all physical and spiritual life (Acts 17:25). 1:18 “I was dead, and behold, I am alive forevermore”: Plainly this is the resurrected Jesus. 1:18 “I have the keys of death and Hades”: The term “keys” implies power and authority (Matthew 16:19; Luke 11:52; Revelation 9:1; 20:1). Seeing that Jesus holds authority over death and Hades He can unlock both of them at any time when He resurrects His saints on the last day. Both death that holds the
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physical bodies and Hades that holds the soul will be opened up. “When He shall speak the word, both death and the unseen realm will give up their prisoners (John 5:28-29)” (Hailey p. 114). 1:19 “Therefore write the things which you have seen, and the things which are, and the things which will take place after these things” That is, John is commanded to record what he has already seen up to this point, then write what he is presently seeing, and then record what Jesus reveals to him next (the rest of the book). Premillennial writers seek to argue that the expression, “the things which are” includes the entire church age, and “the things which will take place after these things” includes the period right before the Second Coming. Actually the last expression could be more literally translated, “the things which are about to take place after these things”, which agrees with the beginning and end of the book that it is describing things that are at hand and that most shortly come to pass, for the time is near. To argue that the statement, “the things which are” applies to the entire church age is to mock the language of the book; we cannot take this statement and apply it to centuries after John wrote. McGuiggan notes, “Look! You either accept John’s word for it that the book was written concerning things which were to soon take place in a period of time which was near, or you forfeit the right to credibility with reference to your interpretation” (p. 41). 1:20 “As for the mystery of the seven stars”: Remember, in the New Testament the term “mystery” refers to something formerly not understood but has now been revealed. 1:20 “The seven stars are the angels of the seven churches”: Various views exist concerning the meaning of this statement: 1. Are the angels of the seven churches the elders or evangelists? The term angel can simply mean “messenger”. 2. Others feel that this expression refers to the spiritual character, inward state, or prevailing spirit of the congregation itself. 3. McGuiggan notes that everything in the book of Revelation has an angel. Rivers, winds, bowls, trumpets and books. He believes that the angel is that thing itself in its essential nature. 4. Seeing that the angels of the churches are addressed (Revelation 2:1,8,12), and yet the faithful (those who have ears to hear) in each congregation are to hear what the Spirit says to the churches (2:7), it would appear that the angel of the congregation stands for the faithful in that congregation. 5. It does not make sense to me that the angels here are guardian angels over each congregation, for while the angels are addressed, people are either condemned or rebuked. God does not rebuke or condemn an angel for the problems or success of each congregation.
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For other interpretations see Hailey p. 116.
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