Christ in the Midst of the Churches Revelation 1:9-20
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.
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
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 two-edged sword: and his countenance was as the sun shineth in his strength.
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.
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.
In our study of Revelation 1:1–8 we noticed some of the basic essentials regarding the book of Revelation. We considered the source of the message and how it was conveyed, that Jesus is the central figure in Revelation, and that it is affirmed He is coming soon.
Revelation 1:9-20 deals with the first vision in the book and the setting for it. John’s initial vision was one of splendor and reassurance. Most of the seven churches of Asia were in some way embroiled in conflict and woe, but the Son of man was in the midst of His churches nonetheless. The churches were beset with the darkness of sin and error but the Light of the world enabled them to serve as candlesticks. This vision of hope at the outset of Revelation focuses not on the seven churches of Asia but on Jesus, who is in the midst of His churches.
What John heard was as important as what he saw. He was told to record the vision and send it to seven churches of Asia named in chapters 2 and 3. He was told to write of the things that had happened, of the things that were happening, and of the things yet to happen. That three-fold division of the book of Revelation can then be considered an important key to unlock our understanding and interpretation of this book.
On the Isle Called Patmos (Revelation 1:9)
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.
John, a Brother and Companion
For the third time in the first chapter of Revelation John identifies himself by name. At the time of his writing John was probably the last living apostle, and he undoubtedly was among only a few survivors of those who had personally known Jesus. Despite such a privileged background John simply identified himself as a “brother” and a “companion.” Companion was translated from a word (Greek sugkoinonos) that might also be rendered ‘partaker’ or ‘co-participant.’ Thus John’s authority was not of ecclesiastical appointment but of experiential activities. Before Ezekiel spoke to the Jews who had been deported to Babylon he “sat where they sat,” as recorded in Ezekiel 3:15. His words would be more readily received because he had shared in their many adversities. John wrote with authority to the people of the seven churches of Asia because he had sat where they sat and walked where they walked – through adversity.
Tribulation, the Kingdom and Patience
These words underscore the common bonds John shared with the recipients of Revelation and with all other believers as well. The Greek words ‘thlipsei’ (affliction, tribulation), ‘basileia’ (kingdom), and ‘hupomone’ (patience, remaining endurance) are intricately related, being brought together by a single definite article (‘te’, or ‘the’) in the Greek. The apostle regarded himself as a partaker with others in the tribulation, kingdom and patience of Jesus Christ. Earlier, John and his brother James had sought positions of honor in the coming kingdom, as we find in Mark 10:35-40: “And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.” Since then, however, John had learned some important lessons in humility and resignation to the Lord’s will so that he was willing to share equally in the kingdom even as he had shared in suffering for the sake of the kingdom and its sovereign, Jesus. The expression ‘patience of Jesus Christ’ reminds us of the fact that He is both the source and example of patient endurance. As He faithfully endured, so can His followers.
The Isle Called Patmos
Although John said he was on the isle of Patmos when he received the Revelation he did not divulge the reasons for his being there or the circumstances under which he went there. The general consensus among many Bible scholars is that John was exiled there as punishment for his efforts on behalf of Christ’s cause. Being approximately twelve square miles in area and situated about sixty miles southwest of Ephesus, Patmos is a rocky, treeless, windswept island in the Aegean Sea that was often used by the Roman authorities as a place to which criminals and other undesirables were banished. The appeal of Patmos for that purpose was the fact that there was no ready escape from it. However, if the Romans wanted to isolate John from his friends and loved ones they succeeded only in situating him so that God could more easily have his full attention, for without the distractions of normal day-to-day activities John was in the best position to receive and record the visions and messages constituting the Revelation.
For the Word and the Testimony
John asserted that he was on the isle of Patmos “for the word of God, and for the testimony of Jesus Christ.” Three interpretations of this phrase are possible. It could mean that John went to Patmos to preach the Word of God and witness for Jesus Christ. It could mean that John withdrew to the relative solitude of the island in order to receive the Word of God and the divine testimony from and regarding Jesus Christ. However, it does mean that because of John’s unshakable loyalty to the Word of God and his insistence on preaching the message of Jesus Christ he was exiled to the loneliness and pain of Patmos. Just as God turned Joseph’s ordeals in Egypt, recorded in Genesis 50:17-20, (So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.) and Paul’s imprisonment noted in Philippians 1:12-18 into positive consequences regarding His purposes, (But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Some indeed preach Christ even of envy and strife; and some also of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.) so would He do for John and his sojourn on the isle of Patmos.
In the Spirit on the Lord’s Day (Revelation 1:10, 11)
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 the Spirit
This statement tells how John received the visions and messages that we know as the book of Revelation. “In the Spirit,” at the very least means to be completely under the control or influence of the Holy Spirit. However, even more than this seems to be implied because the Greek version has the more liberal and literal “I became in spirit (egenomen en pneumati).” That meant that John was transported by the Spirit into a realm of prophetic visions where he was allowed to witness awesome events that would occur in the future. That was the manner in which Ezekiel received the visions he was to communicate to the Jewish exiles, as seen in Ezekiel 3:14 (So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.) and 8:3 (And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.). That was also the situation in which Paul found himself when he was given a taste of paradise as recorded in 2 Corinthians 12:1-4: “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.”
When Isaiah received his prophetic call he was transported by the Spirit into the Temple, where he beheld the holiness of God and recorded it in Isaiah 6:1: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. “ (Because Isaiah was not of priestly descent he could not have actually gone inside the Temple). John “became in spirit” in order to receive visions and messages that would not have been comprehensible to his (or our) mortal eyes and ears.
On the Lord’s Day
It has frequently been taught that this phrase referred to a certain day in the week, namely Sunday, which is the first day of the week, the day on which Jesus arose from the grave and the day on which churches consequently met to worship their risen Lord. It is the day on which believers have met to worship throughout the twenty centuries since. However, even though Sunday certainly is an appropriate day to regard as belonging especially to the Lord, there is no designation of it in the New Testament. What is much more probable is that the expression “the Lord’s day” is actually a variation of ‘the day of the Lord.’ That would mean that the realm to which John was transported by the Holy Spirit was the day of the Lord. The phrase ‘the day of the Lord’ appears, in one form or another, repeatedly in the Old Testament and in several instances in the New Testament. “The day of the Lord” is a lengthened period of time which includes the Tribulation Period and the millennial reign of Christ about which we will study later. The Scriptures mention two other notable “days.” “The day of Christ,” also called “the day of our Lord Jesus Christ,” or some variation thereof, will be when Jesus comes for His saints to receive and reward them (see 1 Corinthians 1:8; 2 Corinthians 1:14; Philippians 1:6 and 10 below). “The day of Christ” shall precede “the day of the Lord.” Following “the day of the Lord” will be “the day of God,” which will commence with the creation of the new heaven and earth and will consequently be the eternal age (consider 2 Peter 3:12, 13). Practically all of Revelation deals with events associated with “the day of the Lord.”
1 Cor. 1:8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
2 Cor 1:14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are our’s in the day of the Lord Jesus.
Phil. 1:6, 10 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:… That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ;
2 Peter 3:12-13 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
A Voice Like a Trumpet
John’s position when he heard the trumpet-like voice is significant. His face was toward the kingdom, as it were, anticipating its establishment. However, God was not yet finished with His churches, so He called the apostle to do an about-face in order to receive the message that God had for His churches. The importance of this fact will be more readily understood when we later consider Revelation 1:19 and the three tenses of Revelation are examined.
Trumpets played a vital role in ancient times, as they were used to command attention and give directions. The Israelites used trumpets to announce the times of special observances, the inauguration of kings, or other significant events. Trumpets were also used to warn of danger and to summon solders to battle. It was of utmost importance in those days that the trumpet call be unmistakably clear, as pointed out in 1 Corinthians 14:8 where we find:“For if the trumpet give an uncertain sound, who shall prepare himself to the battle?”
The “great voice,” which was like a trumpet, indicated that a matter of grave importance was to be conveyed to John. That was the first of many instances in the book of Revelation in which a “great” or “loud” voice will be heard.
The Seven Churches
The “great voice” heard by John was that of Jesus Himself. The titles by which Jesus identified Himself were considered in the previous article (chapter 1 verse 8) and the fact that John was to record the message he would receive and send it to the seven churches of Asia was also previously noted in consideration of chapter 1 verse 4. The new information in this verse is the list of cities in which those churches were located. As already mentioned, the Holy Spirit obviously had a reason for selecting those particular congregations and it seems logical to conclude that He had a purpose for the order in which He listed them. Those congregations exhibited marked traits and conditions which separately stamped their character on the successive periods of the church age. Thus, there was an Ephesian church period followed by a Smyrnean church period and so on. We’ll look more closely at each one in future articles.
In the Midst of the Candlesticks (Revelation 1:12-15)
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
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.
When John heard the trumpet-like voice he turned to see who spoke so loudly and authoritatively. He saw two things: seven golden candlesticks and the glorified Son of man.
Seven Golden Candlesticks
In regard to the significance of the seven golden candlesticks there can be no doubt. Revelation 1:20 clearly states, “the seven candlesticks… are the seven churches.” A candlestick, as a light holder, describes a congregation’s duty and privilege to witness for Christ. The “light” of the candlestick is from individual believers who constitute the church, as pointed out in Matthew 5:14-16 and Philippians 2:14-15. Our lights can shine most effectively only while on a “candlestick.” Gold is symbolic of divine glory (also consider Lamentations 4:1, 2).
Mt. 5:14-16 Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”
Phil. 2:14-15 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
Lam. 4:1-2 How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!
Priestly Garments
The title, ‘Son of man’ speaks of the humanity of Jesus Christ. Though divine, He is also in every way (except sin) human. He is God and He is man. The garments Jesus wore were the garments of Israel’s high priest as described in Exodus 28:2-5. The robe was girded by a belt or sash (“girdle;” most likely a finely-wrought chain) of gold. The belt was around the breast of the Son of man signifying the priestly function He performs. Belts are normally worn around the waist, or “loins,” but the high priest wore his belt higher because to it was attached a breastplate upon which the names of the tribes of Israel were inscribed. By wearing the belt around his breast the high priest would have all the tribes of Israel on his heart at all times as we find in Exodus 28:30: And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
Snow White Hair
This description echoes Daniel 7:9 (I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire). The color white denotes purity, as can be seen in Isaiah 1:18 (Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool). When associated with one’s hair the color white also speaks of dignity, as in Proverbs 16:31 (The hoary head is a crown of glory, if it be found in the way of righteousness.). “The Ancient of days” of Daniel’s vision is the same as “the Son of man” in John’s vision.
Flaming Eyes and Brass Feet
Both of these symbols are associated with judgment. Fire is symbolic of God’s presence, as can be discerned from consideration of Exodus 3:2 (And the angel of the LORD appeared unto him [Moses] in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed) and 19:18 (And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly). The reference to the eyes of God speaks of His searching, discerning, penetrating omnipresence and omniscience (see Proverbs 15:3 – The eyes of the LORD are in every place, beholding the evil and the good). The relationship of brass to divine judgment is seen in the brazen altar in front of the Tabernacle where sacrifices were consumed by the perpetual fire described in Exodus 38:1 and 2: And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.
The fact that Jesus’ feet were said to be of brass speaks of His firm, steadfast judgment in subduing His enemies (see 1 Corinthians 15:25:(For he must reign, till he hath put all enemies under his feet) and Ephesians 1:22 (And hath put all things under his feet, and gave him to be the head over all things to the church). The reference to a furnace indicates how thorough and final the judgment will be. See Genesis 19:28, which says: And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.
A Roaring Voice
John described the voice of God as being like a roaring of mighty waters. Ezekiel 43:2 (And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory) and Psalm 29: 3 – 9 (The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divideth the flames of fire. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory.) indicate that the roaring voice of God is a sign of His supreme sovereignty and majesty over all the creation, inanimate and otherwise.
Seven Stars and a Sharp Sword (Revelation 1:16)
16 And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.
Revelation 1:12-15 gives a description of Jesus Christ as the believer’s exalted High Priest. Verse 16 completes that account by emphasizing the authority He wields.
His Right Hand
In the Bible the phrase ‘right hand’ denotes honor (Acts 2:33), authority (1 Peter 3:22), favor (Matthew 25:33, 34) privilege (Hebrews 8:1), power (Exodus 15:6), blessing (Isaiah 62:8, 9) and fellowship (Galatians 2:9). Such favorable connotations regarding the right hand are due in part to the fact that the overwhelming majority of people are right-handed. Even in today’s society the significance of the right hand is underscored by the fact that one raises the right hand when taking an oath.
Acts 2:33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Mt. 25:33 And he shall set the sheep on his right hand, but the goats on the left.
Heb. 8:1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Ex. 15:6 Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
Isa. 62:8-9 and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.
Gal. 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
The Seven Stars
Stars are a new symbolism in Revelation; however, the interpretation seems clear. “The seven stars are the angels of the seven churches…” (Revelation 1:20). The only thing that remains is to determine what is meant by the “angel” of a church. The word ‘angel’ basically means ‘messenger.’ In both the Old and New Testaments, angels are seen as the messengers of God who do the bidding of the One who sent them. Take a moment to consider Psalm 103:20 and Acts 12:7-10:
Ps. 103:20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
Acts 12:7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
If angels are messengers then the question could be asked, “Who is the messenger of a church?” According to 2 Corinthians 8:23 (Whether any do inquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ) and Philippians 2:25 (Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants), the messenger of a church is whomever the church selects for that function or office. In many instances it might appropriate for the pastor of a church to be its messenger, and that is likely the case regarding the messengers (‘stars’ or ‘angels’) of the seven churches of Asia but in fact it can be anyone endorsed by the church for that purpose to perform a specific non-pastoral or deaconal task.
A Two-edged Sword
This symbol depicted the powerful effect the words of Christ have, especially in regard to judgment. Isaiah 49:2 declares, “And he hath made my mouth like a sharp sword.” In the hands of a trained warrior a two-edged sword is a formidable weapon. The penetrating judgment of Jesus Christ pierces “even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” (Hebrews 4:12)
A Shining Face
At His transfiguration the face of Jesus “did shine as the sun” according to the account in Matthew 17:2. The account in Luke 9:29 declares, “the fashion of his countenance was altered.” In Malachi 4:2 we find the prophecy that “…the Sun of righteousness [shall] arise with healing in his wings…” When Saul approached Damascus, he was stricken down by the sudden appearance of a light from Heaven far brighter than the noonday sun as recounted in Acts 22:6-7 which says: And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? All of these references speak of the divine glory John beheld in the face of the Son of man. As the sun is to the natural realm, so is ‘the Sun of righteousness’ to the spiritual realm.
The Keys of Hell and Death (Revelation 1:17, 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.
“…I fell at his feet…”
The vision of Jesus as the glorified High Priest had a powerful effect on John. However, he did survive the experience. When Moses asked to see the glory of God, he was told that he could not see the “face” of God and live (read the story in Exodus 33:18-23). Isaiah, Ezekiel, John and Paul, on the other hand, were permitted to see the glory of God and they lived to tell about it. They survived because they were in the Spirit when the momentous event occurred and were consequently sustained by the Spirit through the experience. To prostrate oneself before another is to acknowledge that person’s exalted status or worth.
“…Fear not…”
John was not only stricken with awe by the vision he had seen, but he was also seized by fear. The realization that one is in the presence of the God of glory has such an effect. The disciples who witnessed the transfiguration, of whom John was one, “fell on their face, and were sore afraid” because of what they saw (see Matthew 17:6, 7). Jesus spoke reassuringly to them on that occasion as He did to John in Revelation 1:17. His admonition for John to ‘Fear not’ was immediately followed by a reiteration of the divine title, “I am the first and the last.” If He is indeed the eternal – and supernal – One, then His followers have nothing to fear.
“…He that liveth, and was dead…”
This title of Jesus Christ is similar to others that have been mentioned previously but there are some distinctions. To be ‘alive for evermore’ after having been dead refers to the resurrection. In both the Old Testament and New Testament there were instances in which people were restored to life. However, in each case the restoration was to physical life; those individuals would experience physical death again. But when Jesus Christ arose from the dead He did so in a glorified state. He “was dead,” but He now “liveth” and is “alive for evermore.”
“…The keys of hell and of death…”
The reference to keys speaks of authority. Anyone who has the key to a door or gate can admit people, or he can restrict admission. This thought was illustrated in Isaiah 22:22 with a reference to “the key of the house of David,” with which “he shall open, and none shall shut; and he shall shut, and none shall open.” The terms ‘death’ and ‘hell’ (or hades) describe what happens when someone dies. ‘Death’ demands the body; ‘hades’ (a Greek work meaning essentially ‘the realm of departed spirits’) receives the spirit (believers go to the paradise section of hades while the unsaved go to the place of torment. Read the stories of Lazarus and the rich man in Luke 16 and of Jesus’ words to the criminal on the cross beside Him in Luke 23:43).
The Three-fold Division of Revelation (Revelation 1:19, 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.
The Three Divisions
In verse 11 John was told to send an account of the vision he would receive in verses 12-16 to the seven churches of Asia. Then I n Verse 19 John once again was told to write. He was to record {1} “the things which thou hast seen,” {2} “the things which are,” and {3} the things which shall be hereafter.” This three-fold division of the book of Revelation is an important interpretative key because in a single statement the three tenses of Revelation – past, present, and future – are set forth.
“The things which thou hast seen.” Strictly speaking, this refers to the vision of Jesus Christ described in verses 12-16. This is the past tense of the three-fold division. Associated with the divine conditions and status that John beheld were the death, resurrection, glorification and ascension of Christ.
“The things which are.” This is the present tense, and deals with the seven churches of Asia as described in chapters 2 and 3. Since the number seven denotes completion or fulfillment the period of time covered by “the things which are” could be regarded as the church dispensation.
“The things which shall be hereafter.” Beginning with Chapter 4 and continuing to the end of the book is the future tense of Revelation. “The things which shall be hereafter” include such matters as the rise of the anti-Christ, the Tribulation Period, the return of Jesus Christ in glory, His millennial reign on earth, the Great White Throne Judgment – even into the eternal state.
A “Mystery” Explained
The word mystery as used in the New Testament does not signify something that is merely difficult to understand; rather, it indicates that the meaning of something is not disclosed until the time, manner and circumstances of doing so are appropriate. A New Testament mystery is meaningless to an outsider, or uninformed person, but it has significance to an insider, that is, someone who has the key to understanding the mystery. In Matthew 13:11 Jesus told His disciples, “it is given unto you [followers of Christ, or “insiders”] to know the mysteries of the kingdom of heaven, but to them [those who do not belong to Christ, or “outsiders”] it is not given.” Many of the New Testament mysteries are related, at least indirectly if not directly, to matters that are considered in Revelation. The mysteries that are specifically mentioned in Revelation are:
{ 1} The mystery of the seven stars (1:20) – the messengers of the seven churches
{ 2} The mystery of the seven candlesticks (1:20) – the seven churches of Asia
{ 3} The mystery of God (10:17) – the millennial reign of Christ (11:15)
{ 4} They mystery of Babylon (17:5-7) – the anti-Christ’s false religious system
Summary (Revelation 1:9-20
In the background remarks for Lesson 1 the statement was made that the book of Revelation is about Jesus Christ. A backward glance over the opening chapter of Revelation underscores the prominence of Christ in the divine plan and the many roles He fills in it. Also worthy of note is the fact that in each of the individual messages to the seven churches we will see that Christ began with a description of Himself taken from chapter 1. The names and titles ascribed to Jesus Christ in the first chapter of Revelation are:
{ 1} Jesus (vv 1,2,5,9). This name meant “Savior” (Matthew 1:21).
{ 2} Christ (vv1,2,5,9). This is the Greek equivalent of the Hebrew title “Messiah.”
{ 3} faithful witness (v5) or ‘The prophet who came from Heaven to earth.’
{ 4} first begotten of the dead (v5), dealing with rank rather than chronology.
{ 5} prince of the kings of the earth (5),the supreme Sovereign over all the earth
{ 6} the One who loved us and washed us from our sins in His own blood (v5). Our
Redeemer, the Lamb of God who shed His blood on the cross for the sin of the world.
{ 7} the One who comes with clouds (v7). Jesus will return in power, glory and splendor
{ 8} the One who was pierced (v7) as Jesus was nailed to the cross; His side was pierced
{ 9} Alpha and Omega, the beginning and the ending, the first and the last (vv8, 11, 17). This designation can apply only to the Eternal God.
{10} the Lord (v8). The same as ‘Jehovah,’ “the self-existent One,” the “I AM”
{11} the One who is, who was, and who is to come (v8). as God, Jesus is eternal
{12} The Almighty (v8) refers to the omnipotent God.
{13} the Son of man (v13) indicates that Jesus is fully man as well as fully God
{14} He who lives and was dead and is alive for evermore (v18). Jesus is resurrected.
At the close of chapter 1 Jesus Christ was seen in His glorified state standing in the midst of the churches (or ‘candlesticks’). In such a position He is mindful of the needs and activities of His churches, knows their accomplishments, and their failings. The picture of Christ in Revelation is then that of One who has unlimited power and control over all that occurs in Heaven and on earth and yet is deeply concerned about the well-being of His churches and, thus, each individual believer within the body of the Church. Today Jesus is in the midst of His churches; tomorrow he might return for His saints, thus closing the second of the time periods described in Revelation – “the things which are” (v19).
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Were the messages to the seven churches in the Revelation just letters to those seven communities
for their particular time, or are there larger prophetic meanings embedded within them for us to discern today?
In our next seven lessons we’ll explore the answers to these questions….. and even more!