Revelation 1:1

This letter begins with a startling announcement: it is'the Revelation of Jesus, which God gave Him to show to His bond-servants. The Greek word translated Revelation is "apokalypsis,"from which we get the English word "apocalypse." "Apocalypse" is generally used to describe disastrous circumstances such as war and famine; and soon in this letter we will see a prophetic forecast of dire circumstances. However, that is not the focal point of this book. God, through His son Jesus Christ had a specific reason to show to His bond-servants the things which must soon take place. And that is to prepare each bond-servant to be a faithful witness in the face of difficulty, in order that they might be blessed.

God specifically gave this Revelation to His Son Jesus Christ to show to His bond-servants. In Acts 1, just before Jesus ascended to heaven, the disciples (including John) asked Him if He planned to restore the Kingdom to Israel at that time. Jesus answered:

"It is not for you to know periods of time or appointed times which the Father has set by His own authority;"
(Acts 1:7)

In this instance, the Father has authorized the disclosure of future events to Jesus' bond-servants. He gave the message to Jesus specifically to show to His bond-servants.

The purpose of giving this message is to benefit the bond-servants. Any bond-servant can be a faithful witness and be blessed by following the instruction to read, hear, and obey the actions instructed within the prophecy. The word translated bond-servants is the Greek word "doulos." "Doulos" occurs 127 times in the New Testament. It is most often translated simply "servant" (120 times in KJV). This letter is, therefore, addressed specifically to those who have already believed on Jesus, looking unto Him to be healed from the poison of sin, just as the children of Israel were healed when they had sufficient faith to look upon the bronze serpent, hoping for healing from the poison of vipers (John 3:14-16).

John introduces Himself as a fellow bond-servant, or servant, of Jesus.It is clear that the Revelation is a message of instruction for believers in Jesus; this letter's basic proposition offers the bond-servants the chance to be blessed if they make certain choices. This Revelation is to aid their decision-making by letting them know what is at stake beyond the realm of what can be seen, and beyond the timeframe of the immediate. The obvious logical alternative is that the bond-servants will not receive this special blessing if they don't choose to obey the words of this prophecy.

This Revelation will reveal future events which must soon take place. The fact that these events must take place introduces another major theme of Revelation, namely that God is on His throne, and always will be. Nothing happens without His authorization, and all things will happen that He has ordained. Therefore, each servant can rest in the comfort of knowing that God is in control, no matter how out of control the circumstances around them might appear.

The future events will take place soon. The Greek word translated soon is "en," which is a preposition most often translated with words such as "in," "with," or "by." In fact, in the KJV, "en" is translated as one of these three words almost 80% of the time. Here, the context fits for "en" to be translated as soon. However, the Bible tells us that from God's perspective, a day is as a thousand years and a thousand years as a day (2 Peter 3:8). In retrospect, we can see that some of these events occurred within the lifetime of the first recipients of this letter, while other events remain in the future.

In addition to introducing himself as a "doulos" (servant) of Jesus Christ, John also introduces himself as one who testified to the word of God and to the testimony of Jesus Christ, everything that he saw. Thus, this John who wrote the Revelation was an eyewitness to the testimony of Jesus Christ, His words and deeds; the Apostle John'author of the Gospel of John.

John declares that He sent and communicated it by His angel to His bond-servant John. The word translated angel translates the Greek word "angelos," which means "messenger," and is sometimes translated in the Bible as "messenger," depending on the context. If He refers to God, then Jesus Christ would be the angel or messenger God sent to deliver the message. This interpretation seems to fit the context, for Jesus will soon appear, and speak in first person throughout the Revelation. Many believe the "Angel of the Lord" spoken of in the Old Testament refers to the appearance of the pre-incarnate Christ. In this case angel would refer to the appearance of the risen and glorified Jesus. This might be an instance where "messenger" would be a clearer translation. This is likely the case throughout this chapter.

The Greek verb translated testified is "martyreo,"from which we get the English word "martyred." The word translated testimony in the phrase testimony of Jesus Christ is "martyria"which is the noun form of "martyreo."John is a "doulos" (servant) of Jesus who "martyreo" (testified) to the "martyria" (witness) of Jesus Christ. Revelation invites every believer, every "doulos" (servant), to be a faithful witness, testifying of the witness of Jesus with their words and deeds. It is not necessary to die physically to become a "martyria."It only requires being a faithful witness; the cost will differ for each person, depending on their circumstances.

How do the servants of Jesus accomplish becoming a faithful witness, following the example of John and Jesus? John spells it out clearly: the "doulos" (servant) can be one who reads this message written by John. But reading alone is not sufficient. The "doulos" (servant) who would be a faithful witness must also hear the words of the prophecy and keep the things which are written in the Revelation. To read is to acquire the proposition of the Revelation. To hear is to understand its truth and its ramifications. Once this proposition is read and understood'that in order to be blessed, believers must be a faithful witness'the next thing required is action.

It would make no sense for Jesus to give to His sheep a message to read, and write it in a language no one could speak. Similarly, it would make no sense to give a message that could be read but not understood. The Revelation is intended to be read and understood. Finally, it would make no sense for Jesus to give His followers a command to do something which they were not capable of doing. No human can take actions in the past or the future. Actions may only be taken in the present. Therefore, while the Revelation reveals future events, its emphasis is not for His servants to unravel the future. It is, rather, to spur His bond-servants to take actions now, in the present, to be faithful witnesses deserving of His reward.

The Greek word translated keep is translated similarly in Matthew 19:17:

"And [Jesus] said to him, 'Why are you asking Me about what is good? There is only One who is good; but if you want to enter life, keep the commandments.'"

The clear implication in this passage from Matthew is that the way to enter life is to obey/observe God's commandments. John sets forth the same basic proposition in Revelation. The path to be blessed is to keep or obey the instructions contained in the Revelation. John offers the opportunity to be blessed. The rest of the book will make clear that the contemplated blessings are quite stupendous. At the very end of Revelation, Jesus includes this proclamation in His wrap-up:

"Behold, I am coming quickly, and My reward is with Me, to reward each one as his work deserves. I am the Alpha and the Omega, the first and the last, the beginning and the end. Blessed are those who wash their robes, so that they will have the right to the tree of life, and may enter the city by the gates."
(Revelation 22:12-14).

The Revelation begins with a promise of blessing for reading, understanding, and following Jesus' admonitions. It ends with Jesus speaking directly, that He is "coming quickly" and His "reward is with" Him. A primary purpose of Jesus' imminent return is to reward those among His "doulos" (servants) who made the choice to be faithful witnesses. To be a faithful witness ("martyria") requires sacrifice. Jesus wants His "doulos" (servants) to understand clearly the great benefit they will receive for the difficulty they will endure through their faithfulness. Jesus wants them to deserve the reward by their faithfulness.

This is the message and purpose of the Revelation, plainly set forth in its opening verses. The Revelation also discloses future difficulties His servants will be asked to endure. But the primary purpose is to equip His servants to be faithful no matter the hardships they experience.

Revelation 1:4

John now pens a salutation to the initial recipients of this letter, this Revelation. The letter is addressed to'seven churches that are in Asia. The Asia spoken of here is the Roman province of Asia which was located in modern-day Turkey. The word translated "church" means "to assemble." The seven churches John addresses are the assemblies of believers within seven cities in Asia that were originally Greek colonies, but were later assimilated into the Roman Empire. The capital of the Roman province of Asia was Pergamos, which was also the home of one of the seven churches.

John confers a blessing of grace and peace upon those receiving the letter, and attributes the grace and peace as coming fromGod. John describes the God who is granting them grace and peace in a comprehensive manner. He begins this by saying the blessing of grace and peace comes from Him who is, and who was, and who is to come. God was "in the beginning" (Genesis 1:1). God is now, and God will eventually descend to earth to dwell among humans (Revelation 21:1-4). This description applies to the One God, so therefore to all three persons in the Trinity. But it seems that John intended to primarily refer to the Father, since the next phrase refers to His throne. It is clear throughout Revelation that the Father sits on the throne, and the Son was rewarded for His faithfulness by being granted to sit on the throne with Him (meaning to share His authority).

The blessing also comes from the seven spirits who are before His throne. As previously mentioned, the phrase His throne likely refers to the throne of the Father, based on descriptions throughout this letter. The term seven spirits who are before the throne of God only occurs in Revelation. The word translated seven occurs 31 times in Revelation, almost as many times as in the rest of the New Testament combined. The word seven symbolizes completeness in the Bible, beginning with the seven days of creation, and the Sabbath day being set aside as a reminder that God created the world in seven days.

Since John appears to be listing the members of the Trinity, it seems here that he is describing a manifestation of the Holy Spirit as the seven spirits of God. The phrase seven spirits of God occurs four times in Revelation (Revelation 1:4; 3:1; 4:5; 5:6). The seven spirits of God are described as "being sent out into all the earth" (Revelation 5:6). Jesus also says that He "has" the seven spirits (Revelation 3:1), which is consistent with Jesus stating that He would send the Holy Spirit as a Helper after He ascended, and that the help given by the Holy Spirit would be better for them than if Jesus remained on the earth at that time (John 16:7). It is likely that the term seven refers to the vast omnipresence of the Spirit.

Finally, John finishes the list of those from whom he is bestowing grace and peace with the one who gave him the Revelation: Jesus Christ. Jesus Christ is described as the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. The first description in the list provides the primary example each believer is exhorted to follow, to be a faithful witness. The word translated witness is the Greek word "martys," which again is related to our English word martyr.

The second item in the descriptive list for Jesus Christ is that He is the firstborn of the dead. Jesus is the first to be resurrected from death, never to die again. Though other people had been raised from the dead in the Old Testament and New, some by Jesus Himself (Jairus' daughter, Lazarus), these resurrected people eventually died a second time. Their bodies were still mortal. Jesus was resurrected in a new body, one that would never die (Acts 2:24). He is the firstborn of the dead, but He will not be the last. He paved the way for resurrection of all who believe (Luke 20:36, 1 Corinthians 15:42).

It is because of this victory over death that John can offer the praise of glory to Him who loves us and released us from our sins by His blood. Jesus' faithful witness to follow in obedience and do the will of His Father resulted in every believer being released from their sins by His blood. John includes himself, saying our sins. This message is from Jesus to "His servants" who have been released from their sins by His blood. So clearly the book of Revelation is a message to believers, to lead them to great blessing.

Even though the initial description is intended to apply to the Father, since Jesus and the Father are One, this description could equally be applied to Jesus. Jesus is'the resurrected Jesus is alive and well. He is seated at the right hand of the Father and is reigning over the earth. But Jesus also was. As John states in his gospel, Jesus was "in the beginning with God," and "All things came into being through Him" (John 1:1b'2a). Jesus is an eternal being, that has always been. As God, He is existence itself, the God who disclosed Himself to Moses as "I Am Who I Am" (Exodus 3:14). But Jesus also is to come. As the last part of Revelation emphasizes, Jesus will return. He will set all things right, judge all that needs to be judged, and reward those who have been faithful witnesses to His name.

John conveys grace and peace from God to the believing audience of this letter. The word translated grace is the Greek word "charis" which means "favor." Sometimes God bestows favor upon humans because of His mercy and love. He sent Jesus to die for the sins of humanity for this reason (John 3:14-16). Every believer has already received this favor, as the merit of Jesus has been imputed to them through the grace of God. So it is not likely this type of "favor" is in mind, since all those addressed in this letter have already had their sins cleansed by the blood of Jesus.

At other times, God bestows favor upon someone because of something they have done that pleased God. 1 Peter 5:5 tells us that God opposes those who are proud but gives "grace" (charis/favor) to the humble. Of course only God decides who is humble, based on the thoughts and intents of the heart (Hebrews 4:12). It is likely that John is saying here that God is communicating His great desire to favor the recipients of the letter. God loves them, and desires their best. He wants them to succeed. The fact that this letter is addressed to them is in itself an immense measure of God's favor. He is giving to them a message that can lead them to receive incredible blessings, if they choose to hear and obey.

In like manner, God is conveying to them that this letter is intended to bestow peace upon them. The basic message of Revelation includes the idea that God is in control, so the ultimate outcome of things is not up to us. To the extent we adopt this perspective, it ought to bring great peace. But the message does not stop there. If it did it could lead to fatalism. No, rather the message of Revelation is that each believer is called to be a faithful witness, as Jesus was a faithful witness. That means making good choices. The choices of each believer matter immensely. Making good choices to be a faithful witness is how a believer can be an "overcomer" and receive the great rewards promised in this book (Revelation 2:26). And that is fully within our control. No one can stop us from being a faithful witness. Putting these two perspectives together ought to bring great peace.

It seems likely that the bestowal of grace or favor and peace is being granted by the giving of this letter. Even modern believers ought to consider the same offer and grant as applying to them as well.

After bestowing the blessings of grace and peace to the believers receiving this letter, John praises God, saying to Him be the glory and the dominion forever and ever. John directly states the reason for his lavish praise, to desire that God's reign should never end. It is because He made us into a kingdom; He made us priests to His God and Father. This introduces another theme that runs throughout Revelation, that God's intended blessing includes sharing God's authority in reigning over the earth as servant leaders and servant kings. God has made us into a kingdom. This is stated as something that has already occurred. It might be similar to the grant of a Promised Land God made to Abraham as a reward for his faithful service. The grant was made, but it remained to be possessed. Part of what will be spelled out in Revelation is what servants/believers need to do in order to possess this inheritance that has already been granted.

Another thing that has already been granted to believers is the station of being priests to His God and Father. His here must refer to Jesus. Which means each believer has been granted the station of being a priest to God the Father. A priest is one who intermediates between God and other persons, to intercede on their behalf. It will become clear as Revelation unfurls that living as a faithful witness is a means not only to possess the inheritance of the kingdom, but also to fulfill our assigned office as priests to the Father. John ends this declaration of praise for the amazing bestowal God has made upon us by saying Amen, which means "may it be fulfilled." John not only praises God for what He has done so far, but wishes to see it completed.

Now John declares a prophetic forecast of a future event: Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. After His resurrection, when Jesus ascended into heaven in the presence of the disciples, a "cloud took Him up." Then angels revealed to the disciples that they would see Jesus return in the same manner (Acts 1:9-11). John was there, and now repeats that Jesus is coming with the clouds. This event is future, and it is certain. Revelation will emphasize that each believer should be focused upon preparing for that event. It will not matter whether we are alive for the event. What will matter is whether we are prepared for the event. We prepare by being a faithful witness, as Jesus was a faithful witness.

It seems that when Jesus ascended, it was only witnessed by a few people. That will not be the case when He returns. When He returns every eye will see Him. All the world will see. Jesus inferred this when answering three questions posed by the disciples in Matthew 24. Jesus made it clear that if someone says "Here is Jesus" not to believe them. When He returns, there will be no question, everyone will know it. It will be like lightning. No one has to wonder whether lighting struck, it is there for all to see (Matthew 24: 23-27).

John, a Jewish disciple and witness for Jesus, notes particularly that the returning Jesus will be seen by the Jewish nation, noting even those who pierced Him will see His return. The Bible assigns primary responsibility for Jesus' death to the generation of Jews who rejected Him as their Messiah. After Jesus' resurrection, Peter exhorted a group of devout Jews to "be saved from this perverse generation" (Acts 2:40). However, since the entire world will see, this could also include the Roman world (which today consists of the western cultures) as it was a Roman soldier that thrust a spear into Jesus' side while hanging on the cross (John 19:34).

However, it will not only be the Jews who mourn over Jesus when they see Him. All the tribes of the earth will mourn over Him. This mourning will likely be because of a realization they have rejected the One who is the king of the world, and now there is an enormous price to be paid for their rejection. It might be a little like a group of misbehaving teens mourning that their parents returned home early from their trip.

John then states, So it is to be. Amen. This is essentially saying the same thing twice, since "Amen" can mean "so be it." In Hebrew, emphasis comes from repetition. The strongest emphasis is when something is repeated three times, such as "Holy, holy, holy." In this passage, John includes two Amens and one "so it is to be." It seems that in John's introduction he wants to be clear that Jesus is returning, and people ought to take this seriously and prepare for His return, because it is an absolute, undeniable factual reality.

Revelation 1:8

Now the voice changes from John to'the Lord God, and God speaks directly. It is as though God interrupts to add His own emphasis to John's emphatic assertions in the prior verses. It seems to be a ratification by the Lord God of all John has said to this point. Lord God is a translation of a single Greek word that is usually translated "lord."

The Lord God states "I am the Alpha and the Omega." The translators could have rendered this into English as "I am the A and the Z." Instead they chose to keep the Greek letters Alpha and Omega as in the original text. Alpha is the first letter of the Greek alphabet, and Omega the last letter. So this is a figurative way to say "beginning and end." God is the beginning of all things. He was in the beginning, and created all that is (Genesis 1:1).

God is also the end of all things. To the extent anything has a purpose, that purpose is derived from God. Revelation will look forward to the end of the age of the current earth. Our current earth is introduced in Genesis as a "formless and desolate emptiness" in Genesis 1:2. And God remade it. Then God destroyed that earth with water, and remade it again. Revelation will tell us of a third destruction, when the current universe is destroyed by fire, and replaced with a new heaven and earth (Revelation 21:1; 2 Peter 3:7).

God repeats John's description, saying that He is the One who is and who was and who is to come. God is existence. He created all things (Genesis 1). In Him all things exist (Colossians 1:17). And He is the reason for our hope.

God adds to John's description that He is the Almighty. The word translated Almighty occurs ten times in the New Testament, and nine of the occurrences are in Revelation. It can also be translated "omnipotent" as it is in Revelation 19:6. This is an important description of God that is appropriate for the context of Revelation. Many events will be prophesied that might cause someone to ask "Is anyone up there?" The resounding answer Revelation will provide is, "Yes." God is on His throne no matter how dysfunctional the world seems. All things are inevitably heading toward a glorious ending where God creates a new heaven and new earth, and nothing will stop it. Because God is the Almighty.

Revelation 1:9

After hearing directly from God, now John picks the narrative up again. He first describes himself as'your brother and fellow participant in the tribulation and kingdom and perseverance in Jesus. That John calls himself a brother to those in the seven churches is consistent with John's assertion in verse 5 that Jesus has "released us from our sins by His blood." All are believers, therefore John is their brother in Christ. It is also consistent with the statement in verse 1 that this letter is addressed to God's "bond-servants."

John continues with the bond he has with those receiving the letter. He is a fellow participant with his fellow believers in the seven churches. John is specifically a fellow participant in the tribulation and kingdom and perseverance in Jesus. Of this list of three, John first names himself a fellow participant in the tribulation in Jesus. The word translated tribulation can also be rendered affliction, trouble, anguish, or persecution. It is the difficulties that come by virtue of following Jesus. It might be rejection by the world, which a believer living as a faithful witness ought to expect, since believers are to be at war against the world (Ephesians 6:12). It could also be persecution, which any believer living faithfully ought to expect (2 Timothy 3:12). In the immediate context, Christianity was an illegal religion and any Christian was liable to be persecuted. It was likely that they all shared the threat of Roman persecution.

The second item John lists as something in which he is a fellow participant is the kingdom in Jesus. Every believer is a citizen of God's kingdom. Not all citizens steward their citizenship well, and there are immense consequences for the actions of each believer, as we shall see. But all believers share citizenship of the kingdom of Jesus.

Lastly, John states that he is a fellow participant as a brother in God's family through his perseverance in Jesus. The word translated perseverance is most often translated "patience." Most translations of this passage render it "patience," "endurance," or "patient endurance." Every believer shares in having to wait for their hopes and desires to be fulfilled. We all long for the world to be made right. For justice to prevail. For evil to be vanquished. And yet we must be patient. God simply calls us to be faithful witnesses. We cannot fix the world by ourselves. God will do that in His timing.

John now gives some historical background as to how he received this revelation. He states that he was on the island called Patmos because of the word of God and the testimony of Jesus. The island of Patmos is an island in the Aegean Sea near Greece. The other ten faithful disciples who served with John were martyred by being put to death, as Jesus foretold (John 21:18-22). John's martyrdom was not physical death, but rather the separation of exile to Patmos.

John was exiled to Patmos because of the word of God and the testimony of Jesus. John was punished because he gave a good testimony of Jesus and the word of God. It is likely he was arrested and exiled by Roman authorities because Christianity was an illegal religion in the Roman Empire. The word translated testimony is the Greek word "martyria," the root of the English word "martyr." John suffered as a faithful "martyria" (witness) for Jesus and the word of God. That made him a worthy messenger for this revelation to God's servants exhorting them to also be faithful witnesses and not fear death, exile, or persecution.

When John received the Revelation he was in the Spirit on the Lord's day, and stated that he heard behind him a loud voice like the sound of a trumpet, saying, "Write on a scroll what you see, and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea."

The Lord's day is not specified. John was Jewish, so he might have been observing the Sabbath. At some point believers began to honor Jesus on the day of His resurrection on the first day of the week, and that eventually became the Lord's day. The Bible makes it clear that it is not a priority what days are honored, but what actions we take and what our motives are for those actions, which might be why this day is left undesignated (Galatians 4:8-11).

John does not describe what it meant to be in the Spirit. This phrase appears elsewhere. Paul resolved to go to Jerusalem "in the Spirit." This seems to be a decision Paul made after an internal conversation with God (Acts 19:21). Jesus describes David prophesying about Him in the Psalms as speaking "in the Spirit." This seems to describe a person acting in submission to and under the direction of God (Matthew 22:43). Romans 8:9 says all believers are "in the Spirit" since the Spirit of God dwells within them. Ephesians 2:22 uses the phrase "in the Spirit" to describe the growing unity of a group of believers, growing in unity of mission and purpose as a dwelling for Christ. Peter speaks of Jesus being made alive "in the Spirit" referring to His resurrection.

Later in Revelation, John speaks of being transported to other places "in the Spirit" (Revelation 4:2; 17:3; 21:10). This indicates being under complete control of the Holy Spirit. So likely, whatever John meant by being in the Spirit, it referred to being under the control and direction of the Holy Spirit in some manner.

John's contemplation in the Spirit was interrupted by a loud voice, like the sound of a trumpet. Imagine the difficulty of describing in words a supernatural vision to people who were not present. John might have meant that the voice was loud like a trumpet is loud, although he could also have meant the voice had audio characteristics of a trumpet.

The voice came from behind him, and made a direct command to Write on a scroll what you see, and send it to the seven churches. The Greek word translated scroll is "biblion,"which means "book." We get our word "Bible" from this word. The translators likely chose to translate it as scroll because that was the common format for writings of this nature in that era.

It is interesting that the command is for John to write what he sees. In this passage, John writes what he heard, and will include along the way many other things he heard, although that was not commanded. It seems reasonable to conclude that the much more difficult task would be to communicate in writing the incredible things John is about to see. God typically does not give commands for behavior we are likely to do anyway. All of God's commands are in our best interest, but often that best interest is not apparent. In this case, God wants to make sure John is prepared to write descriptions of the quite fantastic things God is about to show him. It seems to be considered a given that John will also write what he hears.

The voice lists the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. The word translated churches is "ekklesia."This word was used for civic gatherings of Greek citizens, such as when they gathered to vote. It means "an assembling." The book of Ecclesiastes is taken from this Greek word. It is so-named because the Hebrew word translated "preacher" means "assembler." Ecclesiastes is an assembling of philosophical perspectives on life as a human on this earth.

The original churches were often simply groups of believers who assembled in someone's home, a fact noted numerous times in the scriptures (Acts 2:46; Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2). This makes sense given that Christianity was illegal. In Rome, Christians also met in the catacombs, a series of underground burial tunnels, where their services would blend with various pagan practices, thus avoiding detection and arrest. Christian churches probably did not typically meet in dedicated buildings until after Christianity was de-criminalized by the Emperor Constantine in 313 A.D.

It is probable that there were a number of houses in each city that hosted church gatherings, but Revelation speaks of them as one church for that city. This underscores the biblical understanding of "church" as any assembling of believers who meet to stir up one another to love and good works, and remind one another that the Day of Judgment is approaching, in order to maintain an eternal perspective on life (Hebrews 10:24-25).

Jesus will dictate a specific letter to each of these churches, located in these seven cities. The fact that God chose to speak to seven churches is likely symbolic. The number seven represents completion, as God created the earth in seven days. This listing of seven churches is likely comprehensive on a number of levels. It seems that each church represents the prevailing spirit of the church during various intervals of time during the history of the church. It is also clear that these seven churches all existed within the Roman province of Asia at the time John received this vision. Thus it seems reasonable to presume that the various spiritual states and spiritual challenges addressed in Revelation also represent the spectrum of church cultures and challenges that any church might face at any time.

Revelation 1:12

Having heard the voice behind him, John naturally turns to view the speaker. We now learn why the speaker chose to show up behind John, for when John sees the speaker, he falls down like a dead man. John turned to see the voice that was speaking with him, and when he turned he saw quite a scene. It was likely that while dwelling on Patmos in exile, John's living conditions were not lush. Tradition tells us he dwelt in a cave. But now John sees an elaborate setting. After turning, John saw seven golden lampstands; and in the middle of the lampstands he saw one like a son of man. This son of man turns out to be Jesus, as will become clear in verses 17 and 18.

The phrase son of man was a favorite term Jesus used to describe Himself. In total, the four gospels use the term Son of Man eighty-four times. All but two of these occurrences are found in Jesus' own words. But every occurrence of Son of Man in the gospels is either directly or indirectly attributed and applied to Jesus. The prophet Daniel also describes a Son of Man sitting on the throne of God (see our Tough Topics article on "The Son of Man"). It seems likely John is telling us here "this must be Jesus," although it also seems clear the risen Jesus does not create in John a sense of warm familiarity that might be typical of such a reunion. This fits with the theme of Revelation: God and Jesus are in control of all human events. Jesus is no longer just a servant. He is now the rightful King, awaiting installation until the proper time.

The seven golden lampstands represent the seven churches, as we will be told in verse 20. That Jesus is standing in the middle of the lampstands is probably symbolic of the fact that Jesus is an integral part of these churches. They are a part of the Body of Christ, and therefore an extension of Himself.

This Son of Man was clothed in a robe reaching to the feet, and wrapped around the chest with a golden sash. This might be a description of a royal arraignment. John is describing the risen Lord, who now reigns. Further, Jesus' head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. Clearly Jesus' appearance had changed dramatically from when John last saw Him. John was one of three disciples who saw Jesus transfigured on a mountain, and viewed Him in a glorified state (Matthew 17:1-2). The description there includes Jesus turning bright and his clothes becoming white, but the three disciples there with Him do not fall down like dead men, and there is no gold sash. It is also interesting that John did not include this event in his gospel, but ended up with an elevated version of that event that he now records.

It seems reasonable to presume that the difference stems from the fact that now Jesus has risen from the dead, defeated death, and has ascended to the throne of His Father, taking the authority of reigning over all the earth as a human king (Revelation 3:21). The appearance we are seeing now is the appearance of The King. The hair of white, like snow might represent age and wisdom. In Daniel 7, the "Ancient of Days" is described with a similar appearance, and is clearly God on His throne in heaven. The eyes like a flame of fire might remind us that Jesus sees all, and can judge even to the thoughts and intents of the heart (Hebrews 4:2). The sash of gold probably indicates royalty.

John continues with the description of Jesus, telling us that His feet were like burnished bronze when it has been heated to a glow in a furnace, and His voice was like the sound of many waters. Jesus' voice would have been very recognizable to John had He used his earthly voice. Now, His voice was like the sound of many waters. The sound of many waters refers to the sound of ocean waves. John is on an island, and hears such sounds constantly. In this case, John includes the qualifier many to combine with waters. He might have intended to indicate that the voice seemed to come from all directions, and have an immense depth, which could convey Jesus' omnipotence.

The description of Jesus' feet being like burnished bronze when it has been heated to glow in a furnace is particularly descriptive. Perhaps John had seen a blacksmith working on bronze, having heated it to a flaming orange glow prior to hammering it into the desired shape. In the Bible, feet are often connected with dominion. Rulers would often walk through their land, with the idea being that they had dominion over all the land upon which their feet trod. This is likely part of the reason Abraham toured the land of Canaan; he was claiming dominion based on God's promised grant of land to his descendants (Genesis 15). This was symbolized when the people entered the land, as God parted the Jordan River when the priest's feet touched the water (Joshua 3:14-17).

It was also customary for a conquering king to place their feet on the necks of those they vanquished, as a demonstration of their dominion (Joshua 10:24). God states through David in the psalms that He will make Jesus' enemies a "footstool for Your feet" (Acts 2:35). At times, God instructs people to remove their sandals as a sign of reverence, because the ground they are standing upon is holy (Exodus 3:5; Joshua 5:15). This would be an act of submission. Similar to John's reaction to this regal figure; John fell at His feet like a dead man, which is an act of complete submission.

Believers in the early church laid offerings at the feet of the Apostles, indicating that they had shifted dominion of those funds to the Apostles (Acts 4:35). The feet are also used as a metaphor for action (Romans 3:15, 10:15). It seems Jesus' feet of burnished bronze represent feet that will take whatever action He decides to take, and no one can stop Him, as well as representing complete dominion. As John already stated in 1:6, "to Him be the glory and the dominion forever and ever." Because of His faithfulness as a human, God has placed Jesus as the authority over all the earth (1 Corinthians 15:27; Revelation 3:21; Philippians 2:5-9).

Also in the scene John saw, in His right hand Jesus held seven stars. Jesus will tell John in verse 20 that "the seven stars are the angels of the seven churches." Also John reports that out of His mouth came a sharp two-edged sword. This pictures Jesus as one who speaks what is true. The sword is used in scripture as an image for truth, and truth comes through the word of God (Ephesians 6:17). John records in his gospel that God's word is truth (John 17:17). It also likely represents Jesus as the great Judge, the one who will bring justice to the earth. The sword is a symbol for justice (Romans 13:1-4) and Hebrews 4:12 states that:

"'the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart."
(Hebrews 4:12)

Jesus' face was like the sun shining in its strength. We will be told in Revelation 22:5 that in the new earth, the Lord God will illuminate the earth, such that there will be no need of the sun.

John took all this in, in a brief moment, because he says that when he saw Jesus in this state, he fell at His feet like a dead man. The act of falling at Jesus' feet is the practical outcome of a mortal coming face to face with the glorified Jesus, as well as a symbolic reality that John is recognizing Jesus' authority and dominion. John is a willing and obedient servant of Jesus.

That John had this reaction when he saw Jesus is remarkable, since John's relationship with Jesus was particularly intimate while Jesus walked the earth. To the point that Jesus placed His own mother into John's care as He hung on the cross (John 19:27). But when John saw the risen and glorified Jesus, his reaction was to fall at His feet like a dead man.

As Philippians 2:5-11 tells us, Jesus left His authority and glory in heaven and came to earth, taking on the form of a human in obedience to His Father, and learned obedience. He was tempted as we are tempted (Hebrews 4:15). But now Jesus has ascended to the right hand of the Father, and has been granted the earth as His reward for faithful obedience. As we will see later in Revelation, Jesus will take possession of the earth in like manner to Joshua taking possession of the Promised Land. Interestingly, "Joshua" is the English translation of the Hebrew name Yeshua, while "Jesus" is the Greek version of Yeshua, which means Joshua and Jesus had the same name. Jesus is the second Adam (Romans 5:14), the second Moses (Deuteronomy 18:15) the second Joshua (Revelation 19:11-16) and the second David (Matthew 1:1) who will reign on the throne of David forever (2 Samuel 7:13). To even Jesus' closest friend on earth, when this majesty was manifested (likely only in part) John was overwhelmed.

This is important to consider. As Jesus states toward the end of Revelation: "Behold, I am coming quickly, and My reward is with Me, to reward each one as his work deserves" (Revelation 22:12). Facing Jesus, the judge who judges in absolute truth, will be a serious moment. John tells us in his epistle that it is a cause for fear, unless we are living as Jesus would have us live in this life (1 John 4:17-18).

Revelation 1:17

Now Jesus'placed His right hand on John and begins to speak to him. John does not specify the exact nature of this laying on of Jesus' hand. But since just prior to Jesus speaking John is laying at Jesus' feet as one who is dead, it seems likely that Jesus' hand is being used in some way to revive John, when combined with the comforting admonition to not be afraid. It is clear from this statement that the main reason John fell down before Jesus' feet was due to fear.

We might expect Jesus to say "Hello John, it is I, Jesus" since John appears to be His most intimate friend when He walked the earth. Jesus assigned John to take care of His mother after His death (John 19:27). John is referred to as the disciple whom Jesus loved (John 13:23). But this is not a reunion, it is a revelation. And John is still living on earth, while Jesus' work on earth is done. And John now has a job to do. Jesus identifies Himself clearly, but in terms that make it clear He is God. He says I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. It is clear from His description that He was dead, but is alive forevermore now that He is the risen Christ. But He is also God. He is the first and the last. Jesus was in the beginning with God, and Jesus was God, as John stated in his gospel (John 1:1-4).

Jesus also defeated death when He died and rose from the dead (1 Corinthians 15:56). Accordingly, He was given authority over death, and now has the keys of death and of Hades. The key is a symbol of authority. The one who possesses a key to unlock the door has authority over the house. Now Jesus has the keys of death. He also has authority over Hades, since he has the keys of Hades. Hades is the place of the dead. Acts 2:27 records Peter quoting Psalm 16:10, which says:

"For You will not abandon my soul to Sheol;
Nor will You allow Your Holy One to undergo decay."

But Peter translates the Hebrew "Sheol" into Greek, substituting "Hades" in place of "Sheol." This would indicate that the Greek concept of Hades as a place of the dead is sufficiently accurate to substitute as a picture of Sheol, which is an Old Testament word for the place of the dead (sometimes including the grave, depending on context).

Hades is described in Jesus' story of the rich man and Lazarus, recorded in Luke 16:19-31. This place of the dead has two compartments with an impassible chasm between, with one for the wicked and one that is paradise. The compartment for the wicked is described as bringing the rich man torment. But now Jesus has the key to all of Hades. And soon we shall see a time when Hades is thrown into the lake of fire, which is the permanent source of torment for the devil and his followers, and those whose names are not written in the Book of Life (Revelation 20:14).

Jesus then states: Therefore write the things which you have seen'

Jesus' inclusion of Therefore indicates a progression of thought. It might be something along the lines of "Since you are My disciple John, and I am Jesus in my glorified state, and I have a job for you to do, now therefore stop lying at My feet like a dead man, and get up and get busy writing down what I am going to show you."

Jesus tells John he is to not only write the things which he has seen already. He is also to write the things which are, and the things which will take place after these things. John is to write the past, present, and future experiences and events that will be revealed to him. Jesus pauses to explain some of what John has seen already, for John to record for the readers of the Revelation. Jesus explains that the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. It seems clear that John had no idea what any of this meant, and it was a mystery to him. So now Jesus will disclose the mystery for his understanding, and to pass along to those who read the testimony he will pen.

Jesus states that the seven stars that John saw in Jesus' right hand were the angels of the seven churches. Angels is a translation of the Greek "angelios,"and means "messengers." This could refer to heavenly messengers, or human messengers. Since Jesus used His right hand to comfort John, perhaps at this point Jesus is explaining something John saw, but no longer sees. This indicates that this is likely symbolic, showing that the angels or messengers are in the care and protection of Jesus, as they are in His right hand.

John also saw Jesus standing in the midst of seven golden lampstands. These lampstands are the seven churches. The passage does not say the lampstands represent the seven churches, it says they are the seven churches. The seven churches are clearly assemblies of human believers living in the seven cities noted in verse 11, which are physical cities on earth. The seven lampstands could be connected with Jesus' statement:

"For where two or three are gathered together in My name, I am there in the midst of them."
(Matthew 18:20)

Perhaps in addition to Jesus being present at any assembly of believers on earth, the church is also present in spirit with Jesus in heaven. It could also represent Jesus' intimate presence, watch, and care over the churches.