Revelation 1:9-20
The book of Revelation, also known as the Apocalypse, has been one of the most debated books, if not the most debated book, of the entire canon of Scripture. Without question, the challenges within this last book of the Bible are immense and intense, where insights can be life-changing, and sadly, where disagreements divide. Yet, many may see its challenges as too daunting and therefore are tempted to ignore its significance and message. As Gerhard Krogel writes, “For some Christians it is the most important book, for others it is the most ignored. Certainly, it is the most misunderstood book of the New Testament. To some, it is the key that unlocks all of Scripture, the capstone that gives unity and meaning to the diversity of biblical writings.” Whatever one may conclude within the possibility of interpretations and viewpoints that have been given by so many, one must conclude that it is a book of deep truths, and it should be argued, as both Krogel and Tabb suggest, as the capstone tying themes together from the rest of Scripture under the Lordship of Christ and through his reign. It is a book of hope and worship, even though it contains elements that create fear and mystery, but in the end, Jesus Christ is not only the Lord, but remains the Lord because of his sovereign victory.
This paper will focus on an introductory passage from the Apocalypse: Revelation 1:9-20. It is important, before getting into the work of the exegete, to understand the foundational groundwork of a book, and for this reason, there will be both a historical and literary analysis of the text. Then, afterwards, an exposition/interpretation analysis with a canonical analysis to follow to see how the interpretation from the previous section compares to parallel passages from Scripture. Finally, a section will be given on how this text should be pastorally and practically applied in today’s context.
Historical Analysis
The historical analysis of a text is vital because it is within this section of research that context is given, developed, and understood within the time and situation of the text. With a book that has been so hotly contested in its interpretation all the way through present-day events, it must be agreed upon that even though this book relates to the future, its original context was in the historic past. As Gordon and Fee state, “In contrast to subjectivity, we insist that the original meaning of the text—as much as it is in our power to discern it—is the objective point of control.” Therefore, issues of authorship, occasion, location, and date of the book must be addressed.
Author
As seen within the text, the author identifies himself as John. He self-identifies actually four times within the book (Rev. 1:1, 1:4, 1:9, 22:8). There has been debate regarding the author as to who this John happens to be. Understandably, there would be some debate because the name, John, was a common name within Scripture and the early church such as John, the Apostle, John the Baptist, Peter’s father (Jn. 21:15), John Mark (Acts 12:12), and also John who belonged to the high priest family (Acts 4:6). The Apostle John, one of the twelve, has been most prominently argued for authorship of the Apocalypse, although some scholars dispute this claim. Regarding early church fathers, Justin Martyr believed it was John, the Apostle, when he stated, “There was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him.” According to Kistemaker, the author of the Muratorian Fragment, dating around 175 A.D., attributed authorship to the Apostle John. Moreover, Irenaeus believed it was John, the Apostle, when he stated in his writing, “Yea, and John the Lord’s disciple, in the Apocalypse beholding the priestly and glorious coming of His Kingdom…” Many have held to the author being John, the Apostle of Christ, because, as Wright and Bird point out, there are similar themes from the Gospel and Revelation, such as Jesus as the “Word, Lamb, and son of man,” and both books speak of salvation in terms of “living water.” Moreover, they also point out that, typically speaking, Jewish apocalypses were typically pseudonymous and Christian apocalypses similarly used the same literary form, but in the case of the book of Revelation, the author identifies himself. What Wright and Bird do conclude, even though they are reluctant to give authorship to John, the Apostle, is that John of Revelation was a Palestinian Jew now removed to the Greek islands, where many Jewish refugees joined the growing Diaspora after 70 A.D. Therefore, they conclude, especially given certain similarities between the Gospel and Revelation, that it is possible that John of Revelation could be the Apostle. Yet as Kistemaker states, “In brief, support is strong for Johannine authorship from early writers of the second to the middle of the third century.” John, the Apostle of Christ, seems to be the best conclusion up to this point of research.
Date
The issue of the date of the book is important to discuss before discussing the occasion because the dating of the book gives background for the occasion. There are two major views of dating the book of Revelation, and both revolved around the event of the Fall of Jerusalem. The most popular view within scholarship is a late date of around 95 A.D. As Paul Trebilco believes the Apocalypse was written towards the end of Domitian’s reign. The alternative view is a Neronian date between 64-68 A.D. Witherington believes it is important to consider the Neronian dating because as Wilson argues there are problems with the Domitian dating mainly on the evidence of persecution during this time versus the Neronian era and the fact that German scholarship dated the Apocalypse pre-70 A.D. Still, Witherington finds the Domitian dating to be the best proposal. His argument lies that the persecution often argued for the Neronian dating was more local, and what he is looking for is a more social situation that impacted the churches in Asia. Also, the fact that the audience was not in Rome, regarding persecution, but in modern-day Turkey. At this point in research, the Domitian dating seems to be the most prominent perspective.
Purpose & Occasion
The purpose and occasion for the book of Revelation is primarily two-fold. First, as the first verse of the book states, it is a revelation of Jesus Christ, which God gave to him to show his servants what must soon take place (Rev. 1:1). This revelation given is from a desire of God that Christ’s servants know that he sees and understands what they are going through and that judgment is coming. Secondly, this letter, even though it may have far-reaching implications, is primarily written to the seven churches of Asia Minor (Rev. 1:4). This means the original message of the book had a purpose for these seven churches that are addressed in detail (Rev. 2-3), whose message may echo beyond but must first find credibility within their own context.
The province of Asia was incorporated into the structure of Rome in 133 B.C. by King Attalus of Pergamum. The province of Asia embraced the culture of the Roman Empire. An elitist culture came with this transition, regarding the Hellenistic council moving away from a democratic way of doing things. Also, about this time, there was an extreme push for urbanization, even though the Empire’s primary economic focus was agriculture. John is writing to churches in possibly the most urban areas of the Empire, except for Rome and possibly Alexandria. Within these cities were the Temples of the gods, which acted like banks that saw the convergence of political, economic, and religious life, especially in Temples dedicated to the Emperor. Pergamum was the first to build a temple to Rome in support of the Emperor cult. According to Witherington, John, knowing full well about Pergamum, conceives of heaven as the Christians’ assembly hall where the divine decrees would be read out and justice would finally be done by Christ, who is truly “our Lord and our God,” in contradistinction to the Emperor Domitian. If so, his high Christology is hardly just a religious statement; it is a political one as well. This explains why Christians are warned to expect stern reprisals for their allegiance to a very different Lord than Caesar. Their exclusivistic faith would be seen as dangerous and unpatriotic, for Christians would not participate in the emperor cult.
This would seem to explain the purpose of who Revelation is originally addressed to, and the imagery of justice from heaven that follows, but also a message that has power beyond its original scope. This would be seen as a message of hope, ushering in worship in a context of authoritarian paganism.
Location
John clearly states, within the text, that he had been exiled to the Island of Patmos for his testimony regarding Jesus (Rev. 1:9). Patmos was about seventy-five miles west of Ephesus, whose archaeology denotes it was a fortified island belonging to Miletus with Greek schools and shrines to Artemis and Apollos. Furthermore, Boring states, “There is no evidence of it being a ‘penal colony,” but the island was used by the Romans as a place of banishment for troublemakers, real and potential.”
Literary Analysis
Next, this section will analyze the literary elements that are essential in understanding the book of Revelation as well as the focused text.
Capstone of the Canon
As stated in the introduction, looking through a Biblical Theology lens, many scholars see the last book of the canon as a summation of tying all things together in the work and reign of Christ. It is the climax of Biblical prophecy, all coming together to finish the metanarrative of Scripture. Richard Bauckham writes that the book of Revelation was written to purge and refurbish the Christian imagination. This refurbishing is in direct connection with its Old Testament roots. Keener states, regarding the summation of Old Testament promises finding their fulfillment in the last book of the canon. From the beginning, the Old Testament covenant and promise had implied a hope for the future of God’s people. When Israel was confronted with the question of individuals’ future, the Old Testament doctrines of justice and hope led them to views like the resurrection (Is 26:19; Dan 12:2). The future hope is further developed and embroidered with the imagery of Revelation. The book of Revelation seems to promise not only that all things will be made new, but that this fallen world will come to a final close in judgment and accountability.
Genre
Brian Tabb’s book, All Things New, states that there are three primary genres within the book: Apocalypse (1:1), Prophecy (1:3), and Epistolary (1:4). All three of these genres are revealed in the opening chapter. It is important to be able to identify how each is used within a given passage. Recognizing genres helps understand the author’s intentional purpose behind what is written. Given the fact, the book of Revelation is of an apocalyptic nature, revealing otherworldly truths, the nature of language will be a challenge, particularly in the signs and symbols which find their origin predominantly in the Old Testament.
In the chosen text, Revelation 1:9-20, one of the main features seen is comparative language, where the grammatical devices of simile and metaphor are used quite often. This should be understood as to the nature of language, which has limitations, describing that which is beyond its normal scope of use. As G.B. Caird states, “When two things are compared, they are not to be considered like in all respects. There is an intended point of comparison on which we are being asked to concentrate to the exclusion of all irrelevant facts…” This is a relevant point within the selected text of study. As St. Thomas Aquinas writes that no words are purely equivocal nor univocal when speaking of God, but one must see words analogically. This stands to reason as to the nature of language and to the nature and being that is God.
Themes
The book of Revelation has many themes that are necessary to be familiar with in which to understand its message. One of these major themes, that is the cornerstone theme, is a high Christological view of the sovereignty of Christ and the God he reveals. Out of this major theme are other important themes such as worship, victory, faithfulness, judgment, etc. These themes find their root cause in the sovereignty of the victorious Christ, without which the other themes would have no purpose.
Setting the Stage
The title of this subsection refers to “Setting the Stage for the Revelation” because that is exactly what the selected passage is doing for the rest of the book. Not only does the first chapter open with a prologue (Rev. 1-3), an epistolary greeting (Rev. 4-8), but John then tells of his experience being visited by the resurrected Christ in glory and holiness. This scene, Revelation 1:9-20, sets the stage for who is behind the grand narrative of the book regarding the apocalyptic vision, but also who is directly responsible for the letters to the seven churches. Without this section of the book, there would be no real point of reference for whom the reader would have recognized as the authority behind the narrative. The experience of John within this text is as palpable, regarding authority, as the description itself.
Exposition/Interpertation Analysis
This section will address the exposition/interpretation analysis of the text, Revelation 1:9-20. Each verse will be analyzed to see its understanding within the immediate context, but also in regard to the rest of Scripture. G.K. Beale states, “The vision in 12–20 follows the typical pattern of visions in the OT and Jewish apocalyptic literature: (1) the initial vision (vs. 12–16) followed by (2) the seer’s response (v. 17a) and then (3) an interpretation of the vision (v. 20).” As each verse is analyzed this outline will become evident.
Verse 9
As addressed in the section of Historical Analysis, the author, John, is mentioned in this verse in the first person to claim that he is responsible for what is written as a faithful witness to what he experienced and saw. Düsterdieck states, “Ἐγὼ Ἰωάννης. The combination of the ἐγώ with the name is after the manner of Daniel. In the same way, the authors of 4 Ezra and the Book of Enoch conform to Daniel’s model.” This should alert the exegete that there may be similarities that John is drawing from regarding other Jewish apocalyptic writings, such as the book of Daniel. Moreover, if this is John, the Apostle, then this eyewitness experience would be parallel to how 1 John was written, rooted in eyewitness testimony (1 John 1:1-4). In verse 9, John begins with identifying himself in the first person with his audience by saying that he is “a partner in tribulation, kingdom, and the patient endurance that are in Jesus” (Rev. 1:9). These three identifiers are given, “tribulation, kingdom, patient endurance” as one who knows the situation and experience his audience is going through in which to say that this John is one of them, providing identity and even credibility to his audience. This would describe the Christian experience in that tribulation is to be expected (John 16:33, Philippians 1:29). These three attributes seem to align with what would be expected because as Luke states in his gospel through patient endurance souls will be won (Luke 21:19). Moreover, Paul states to the Roman church that tribulation produces endurance (Rom. 5:3), and that, as Luke writes again, one must go through many tribulations to enter the kingdom (Acts 14:22). These three attributes of “tribulation, kingdom, and patient endurance” seem to describe exactly what one should expect from being a faithful witness for Jesus in such a culture. Regarding his location, John gives clear testimony that his location was on the Island of Patmos on account of the word of God and his testimony of Jesus. This banishment, as Keener writes, put John in a place in which to denounce Rome as the New Babylon since Babylon was the place of exile in the Old Testament (Rev. 17-18). What is clear is that his banishment was on account of his testimony regarding Jesus and the word of God. This is an interesting combination of phraseology, if this John is the Apostle, because it would have been from his pen that he wrote Jesus is the “logos,” the Word of God (Jn 1:14), now finding himself exiled because of his testimony that the Word became flesh.
Verse 10
John states that it was “the Lord’s Day” when this visionary experience/event took place. This is the only occurrence of this phrase within the New Testament. This phrase is referring to Sunday in correlation to the resurrection of Jesus, which designated this day of the week as “the Lord’s Day.” Paul alluded to the importance of the first day of the week in his first letter to the Corinthian church (1 Cor. 16:1-4), and so good reason is given to believe there was a practice to meet, celebrate, and worship on Sundays as a common tradition among believers.
On this “Lord’s Day,” he describes himself as being “in the Spirit.” Fekkes describes this as a psychological condition or mindset that was in connection with prayer and praise. According to John Yeatts, “Such ecstatic visions were a common biblical way of receiving divine insight (Isa. 6:1; Ezek. 3:12; Acts 9:1–9; 11:5; 22:17; 2 Cor. 12:1–6). The senses of the physical world faded, and spiritual sensitivities opened John to deeper realities.” If John is exiled away from any Christian community, then this state might be one expected by the lone worshipper, setting up a real sense of intimate communion with the Divine. It was in this condition that he heard a voice “like a trumpet.” Here begins the comparative language of what John sees and hears to describe the best that he can regarding what these sights and sounds can be related to. As Yeatts states again, “The word translated ‘like’ (hōs) is used fifty-six times in Revelation. What John has seen is beyond the description of normal speech, so he has to use similes. This further supports the contention that Revelation contains symbolic material that cannot be described directly but only by simile and analogy.” Understanding this concept of language in combination with the otherworldly vision of the Apocalypse, there is reason to push back on any decree for absolute literalism.
The first simile comparison within the text, John makes the comparison of a voice he hears to that like a trumpet. The trumpet is an instrument that grabs attention. This voice grabbed John’s attention within the state of being in the Spirit. According to Gerhard Friedrich, “The trumpet was not a typical Greek instrument. It is hardly mentioned in the earliest writings.” This would mean that this correlation to the trumpet regarding its significance would be more in line with John’s Jewish background. As Elwell and Beitzel state, “Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand.” The description, based on this comparison, is a voice of authority and an imminent call to attention.
Verse 11
This commanding tone of the voice behind John instructs him to write down in the form of a book what he is about to see. Grant Osborne states, “This is the first of 12 commissions to write, preparing for the command to write in the seven letters of chapters 2–3 and four other places (1:19; 14:13; 19:9; 21:5). This reproduces the Old Testament charge to the prophets (Isa 30:8; Jer 36:28) and emphasizes to the readers that these are not just John’s dreams—they are God-sent visions that must be followed.” How this command is given seems to present the instructions that this book is not only prophetic, but will be a circular letter among these seven churches. It is not a command for seven individual letters, although each church is individually addressed within chapters 2-3, but they are to remain together within the body of the book and be given to all. This seems to promote accountability among the churches, for all will be able to see what is addressed to each, but also, they can collectively be warned, as well as receive encouragement. This seems to promote that even though there may be individuality within local bodies of the church, there remains a universal connection throughout the body of Christ.
The immediate question to ask is the significance of why these churches were chosen. According to Keener, given the social situation above, these were also seven out of eight of the most prominent cities of Asia Minor, now Western Turkey. Keener goes on to say that the Asiarchs met annually in one of the seven cities whose list was almost identical with that of John, who replaced Cyzicus with Thyatira. Moreover, word spread dramatically from the major cities (Acts 19:10) so that the message to these specific churches would have a greater impact and influence on the entire province.
Verse 12
As if to get the courage up or address his own curiosity regarding the voice from behind, John states he turns “to see the voice that was speaking to me” (Rev. 1:12 English Standard Version). There already seems to be a mysterious tone to this phrase as John’s curious desire gives way to unveil the mystery. What he sees first are seven golden lampstands. At this point, the apocalyptic vision has begun where the author and authority of what will be given is making an introduction to John, yet, if this is John, the Apostle, this meeting is with the one to whom he has a rich history. John, by way of epistolary greetings, has already identified the significance of Jesus being identified here (Rev. 1:4-8), but he is now giving his personal account of how this Revelation all began. As John turns around, he sees these seven golden lampstands. Grant Osborne states this imagery is built from Exodus 25:31-40 when God commanded Moses to build a gold lampstand with seven branches, which became the sacred menorah, the symbol of Judaism.. Keener agrees by stating, “A seven-branched lampstand, or menorah, was one of the most common symbols for Judaism and synagogues in antiquity; by identifying the churches as lampstands, John claims that the Jesus movement is the true form of Judaism, no matter what some hostile synagogue officials were claiming (2:9; 3:9).” He also notes that since Revelation depicts Heaven as a sanctuary that these maybe representative of the spiritual representation of the churches in Heaven. The number seven is often correlated with completeness, but in this context, since there are actually seven churches to whom are being addressed, the correlation may be specific to these seven churches of Asia Minor.
Verse 13
Among the lampstands was a person, a being, that again John uses comparative language for in that he states was one like the son of man. This phrase is also used by John later in Revelation 14:14. In verse 13, translations differ on the indefinite article or definite article, “a/the,” yet the phrase, either way, would immediately move the reader familiar with Jewish history to the apocalyptic writing of the book of Daniel. Johnson writes, “Evidently, the words ‘someone like a son of man’ are to be understood in connection with Daniel 7:13 as a reference to the heavenly Messiah who is also human. Jesus preferred the title Son of Man for himself throughout his earthly ministry, though he did not deny, on occasion, the appropriate use of “Son of God” as well.” The book of Daniel states, I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. =And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed (Daniel 7:13-14 ESV).
So, John, alluding to this being that looks human, one like the son of man, is in direct correlation to Daniel 7. For the Jewish mind, John is recognizing that this being among the lampstands is the Messiah Jesus. Next, John describes this one like the son of man wearing a long robe with a golden sash around his chest. John Yeatts states, “The symbolic significance of the Son of Man’s attire aids our understanding of his role and identity. The robe was the garment of the Hebrew priest (Exod. 28:4, 31; 29:5; 39:27–28; Lev. 16:4; Ezek. 9:2; see also Jos., Ant. 3.154).” The fact that the robe is long indicates the high status of the one wearing it, possibly referring to one identified as the high priest. The identification of the garment as the high priest fits perfectly into what is stated about Jesus from the book of Hebrews as becoming the great high priest who has passed through the heavens (Heb. 4:14-16). The gold sash around the chest is a symbolic part of the priestly garment, as denoted in Exodus 28:4. As Kistemaker states, “The Apocalypse presents Jesus as both king and priest who released his people from sin by his blood (1:5; compare 5:9). The feasibility of interpreting the sentence to refer to Jesus’ priesthood cannot be excluded.”
Verse 14
John describes the one like the son of man as having his head and hair white like wool, like snow, and whose eyes were like a fiery flame. The imagery of eyes like a fiery flame is used later in Revelation 19:12, describing Christ coming to judge. Aune states that in the Greek tradition, the eyes of the gods are characterized as “bright and shining.” His hair color being white is a description of the purity of his being, yet this is also an allusion back to Daniel now describing the one amongst the lampstands, not like the one coming on the clouds to the Ancient of Days (Dan. 7:13-14), but rather now as the Ancient of Days. The Scripture states, As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before; the court sat in judgment (Daniel 7:9-10 ESV). This figure in John’s initial vision of the Apocalypse has both the characteristics of one like the son of man, described in Daniel 7:14-15, but also of that of the Ancient of Days. G.K. Beale states, “The transferal of attributes from the judicial figure of the Ancient of Days (cf. Dan. 7:9–12) to Christ also evokes his role as the latter-day, divine judge, which is also clear from 19:12 (where οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός [“and his eyes as a flame of fire”] is a metaphor of judgment [cf. 2:18–23]). This theme of transferal of attributes that Beale speaks of here seems to coincide with what Jesus says in the Great Commission in that all authority has been given to him (Mt. 28:18-20). Christ is the final judge.
Verse 15
Next, John describes the feet of the one like the son of man as those that had appeared as bronze fired in a furnace. This description could possibly relate to Old Testament visions such as Ezekiel 1:27 and 8:2, where the appearance of one like the son of man from the waist down was like fire. Also, this imagery is seen again in Revelation 2:18 when the Lord addresses Thyatira. Beale suggests this imagery is one of moral purity on which basis he walks to “reflect such purity in moral turpitude.” Moreover, John gives another description of the sound of the voice, not just as a trumpet, as in verse 10, but as the sound of cascading waters. Anyone who has seen a waterfall can imagine the power of the waters; therefore, one can see this imagery depicting power in the voice of this commanding presence in whom John stands before. This imagery relates to Ezekiel 1:24, 43:2. Whereas the imagery in chapter one of Ezekiel relates to the sound of the wings of the living creatures, Ezekiel specifically uses this imagery to describe the God of Israel later in chapter forty-three. Ezekiel, the prophet, states, “And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his glory” (Ezekiel 43:2 ESV). This is a picture of power and might, but of many waters gives the idea of life as well (John 4:10, Rev.22:17). This imagery gives the idea that his words pour forth life with much power (Jn 1:1-4).
Verse 16
There are three descriptions here of the risen Lord in glory. He is holding seven stars in his right hand, a sharp double-edged sword coming from his mouth, and his face is as brilliant as the sun at midday. These three descriptions conclude John’s description of Christ’s appearance within this vision.
First, the symbolism of the seven stars is explained later in verse 20. Regarding the symbolism of his right hand, Kistemaker states, “The right hand can be interpreted as a source of power and protection. For instance, both the Old and the New Testaments speak of being seated at God’s right hand as indicative of possessing authority (e.g., Ps. 110:1; Heb. 1:3). The psalmists mention safety by his right hand (see Ps. 44:3; 60:5). From this description and understanding, the imagery is a depiction of safety and shelter. As Kistemaker noted, it should be representative of power as the Lord sat down at the right hand of God (Heb 10:12). This brings with it the idea that Christ acts on behalf of the authority of God. These “stars,” which will be explained in verse 20, should act and carry out their message and mission in the same way, on behalf of the authority of Christ.
Second, the sharp double-edged sword is a depiction of the authority of the word of God. The book of Hebrews describes God’s word as living and active, sharper than any double-edged sword to divide soul and spirit, joints and marrow, and thoughts and intentions of the heart (Heb. 4:12). Moreover, Paul uses this imagery for the word of God in his suit of armor description to the Ephesians (Eph. 6:17).
Third, John describes the face of Christ like the sun at midday. Three places within Scripture give insight into this description. First, the Jewish mind must reflect on the blessing found in Numbers 6:25, where it is stated, “The Lord bless you and keep you; The Lord cause his face to shine on you” (Numbers 6:25 New American Standard). God’s face is said to shine upon them. Second, Moses’ face, when he came out of the tent of meeting, is said to have shown brightly because of the Lord’s presence (Ex. 34:29-35). Finally, the Lord, on Mt. Transfiguration, was described as having much of the same description as John, who would have also been present for the transfiguration, states the risen Christ had in his vision on Patmos (Mt. 17:2). Furthermore, God’s followers are said to have been given faces that shine (Mt. 13:43, Judges 5:31).
Verse 17 & 18
These two verses will be analyzed together as they complete an important thought within the flow of the text. As each verse, up till now, has been analyzed, it could be easily seen that each attribute was displayed separately as John has given a description. Verse 17 gives reason to believe that the conglomeration of all these attributes was seen and recognized at once in an overwhelming manner, to the point that John describes his reaction to such a sight as that of falling dead. This seems to be a bit hyperbolic, but much correlation can be seen elsewhere in Scripture, as in Daniel 10. Daniel 10:4-9 states, On the twenty-fourth day of the first month, as I was standing on the bank of the great river (that is, the Tigris) I lifted up my eyes and looked, and behold, a man clothed in linen, with a belt of fine gold from Uphaz around his waist. His body was like beryl, his face like the appearance of lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and the sound of his words like the sound of a multitude. And I, Daniel, alone saw the vision, for the men who were with me did not see the vision, but a great trembling fell upon them, and they fled to hide themselves. So I was left alone and saw this great vision, and no strength was left in me. My radiant appearance was fearfully changed, and I retained no strength. Then I heard the sound of his words, and as I heard the sound of his words, I fell on my face in deep sleep with my face to the ground (Dan. 10:4-9 ESV).
The similarities are undeniable. The phrase here in Daniel 10:9, “I fell on my face,” and also similarly in Revelation, where John describes “falling at his feet like a dead man” (Rev. 1:17), both seem hyperbolic as a sort of passing out from being so overwhelmed by his presence. The parallel is uncanny. This fear, in both examples, would have given way to the respect for the authority of the one standing before them, and behind the mission, both Daniel and John were expected to relay from the Lord to their recipients.
Next, the Lord, in this vision, reaches out with his right hand on John and encourages him to “fear not.” This echoes of the Lord’s response to Peter after sinking into the sea (Mt. 14:27). The Lord knowing that his presence would cause fear, yet he seeks to bring peace and does not desire for those who know him to be afraid (1John 4:18). This was a phrase that John had heard before from Jesus, and the Lord desired to comfort John in this moment. Jesus, many times, encouraged his disciples not to fear or be afraid (e.g., Mt. 10:31, 14:27, 28:10, Luke 5:10, 12:7, Jn 6:20, etc.) Then Christ, in this moment, gives reason as to why John should not succumb to fear because he is in the presence of the First and the Last, the Living One, as verse 18 begins. Lange states, “The Living One…is the fountain of life, and who now restores life and animation to the paralyzed John.” In other words, this Living One is the fountain from which all life flows.
Moreover, the Messianic being, the one comforting John, heralds his victory by saying he was once dead, but is alive forevermore, now holding the keys to death and Hades (Rev. 1:18, 1 Peter 3:19). “Hades” is the Greek version of the Hebrew “Sheol.” This statement illustrates the power that Christ has won victory over death and the place of the dead. As Keener states, “‘The gates of Hades’ referred to the realm of the dead and thus to the power of death; one who held the keys to these realms thus ruled over them.” This would have been vastly encouraging to those possibly facing death as his followers, knowing not only that the Lord is near among his churches, but he is the authority over death because of his victory in resurrection.
Verse 19
This verse is a restatement of the command that was given in verse 11. The risen Christ is emphatic to John to write down so that the recipients, the seven churches of Asia Minor, may receive the message. The order to write down is what he has seen so far, what is taking place in the present, and what will take place, putting this message not just in the category of narrative, as in the case of an amanuensis, but in the category of prophecy. This message is a message of hope through insight into God’s judgment, restoring all things so that the follower of Christ has insight to receive courage to endure.
Verse 20
Here, the Lord explains elements of the vision as he sometimes did regarding parables (Mt. 13). And as stated earlier, this follows a pattern within apocalyptic writing. The Lord states that the seven stars in his right hand are the stars of the angels of the seven churches. Now, many commentators translate ἄγγελοι as angel, a spiritual messenger being, often denoted with this term, as possible ‘guardian angels,’ while others see this as a symbolic term for the bishop of these churches. The word simply means ‘messenger,’ which gives it a broad semantic range that can only be understood within context, if at all. Some believe this could be referring to angels as spiritual counterparts, representing the supernatural nature of the churches (Eph. 2:6-7). John Sweet, a proponent of this view, states, “The churches spiritually replace the planetary power, commonly held to control human destiny.” In ancient times, the ancients understood and believed stars were “beings.” In virtue of their spiritual constitution, the Greeks regarded them as deities. Michael Heiser states, “Star language speaks of divinity or glorification elsewhere. In Revelation, Jesus himself, the morning star, and angels are identified with star language to denote their divine, nonearthly nature (Rev 1:20; 22:16; cf. 2:28).” More attention would have to be given to this matter, but just as Christ is the ‘Morning Star’ sent out by God, maybe the bishops, who are the messengers in which to receive these letters, are sent out by Christ, now the recipients of these letters for the churches they represent. One major truth can be concluded, even though the identity of these “angels” may be difficult to interpret, they are under the authority of Christ because he holds them in his right hand.
The description of the churches is represented by the symbol of these lampstands, as Christ clearly states. The lampstands are the churches in which God’s true light through his son is being put forth into the world. This understanding ties into the teaching of the Sermon on the Mount that the church is the light of the world and no one puts a shade over a lampstand (Mt. 5:14-16). The need for accountability within these churches is the question of what type of light they are putting forth into the world, and whether this light correlates with the teachings of Christ.
Canonical Analysis
The use of Old Testament references within Revelation, which are many, is often overlooked within the scope of interpretation. As Garrett Best states, “One of the most distinctive features of Revelation is that it is saturated in allusions to the Old Testament Scriptures. The literature analyzing John’s use of the Old Testament is vast.” This section could be quite lengthy if all the parallels were given; many already have.
Daniel 7:9-10;13-14
As stated within the exposition, Daniel 7 comes with great parallels to the text of Revelation 1:9-20. Much of the text’s significance and reference points are directly correlated with what Daniel writes in chapter 7. This introductory vision that John has in chapter 1 seems to merge the imagery that Daniel 7 describes as both God and man, summed up into one being. As Witherington states, “While in Daniel the son of man is distinguished from the Ancient of Days, here the son of man is described as if he were the Ancient of Days.”
Moreover, the focused passage in Revelation begins with John identifying himself as a part of the tribulation and the kingdom. Beale relates that the “ideas of ‘tribulation’ and ‘kingdom,’ discussed separately in Daniel 7, have been merged into a unified, ironic concept. Rev. 1:13–16, 20 to show the “Son of man” in a present position of sovereignty among the weak and suffering churches of his kingdom, bringing into sharper focus the unexpected form in which the expected Danielic kingdom has reached its initial fulfillment.” They find their fulfillment here in the text, but their origin is in Daniel. This commissioned text of John in vision with the resurrected Christ in glory and sovereignty finds merger, which also supports the Apocalypse as a capstone book of Scripture, where all things are made new and come together.
Daniel 10:4-9
As referenced earlier, the descriptions within this passage correlate and parallel the focused text of Revelation 1:9-20. The scenario in which the human falls as though dead, or passes out asleep, is an example in which the divine presence is found to be quite overwhelming but reflects a consistency between the Testaments. This otherworld and the presentation of this otherworld being have a profound effect on those from this side of reality, and the reaction is consistent. The book of Daniel is a primary resource for drawing insight for studying the Apocalypse.
Matthew 17:1-13
As referenced above, when reading the account of Christ being transfigured and speaking with both Moses and Elijah, one cannot help but recognize the similarities in the description of the transfigured Christ to the one being revealed in John’s vision. The dazzling white clothes and his face shining like the sun are parallel features in both texts. Again, if the author of the Apocalypse is John, the Apostle, then he would have been in attendance at both of these heavenly events and experiences (Mt. 17:1).
Joshua 5:13-15
Joshua meets a man who was the captain of the Lord’s army. This passage most likely could be described as a theophany. Because the angel tells Joshua to take off his sandals for the place where he stands is holy is the same command the voice from the burning bush gave to Moses (Ex. 3:5, Joshua 5:15). Heiser argues this is the angel of Yahweh, but not simply an angel, but that the very presence of Yahweh was actually in the angel. This seems parallel to God sending this revelation of Christ to him to give through his angel to his slave John (Rev. 1:1). He would argue that this could be a clear example of the visible Yahweh figure that was understood in Jewish belief, making God’s presence known. In Exodus, it could be argued that the “word of God” is within the bush, and in Joshua, as the commander of the Lord’s army with a drawn sword, and in Revelation, as Yahweh, the Ancient of Days, also one like a son of man with a sword coming from his mouth.
Further research is necessary, but there seem to be great parallels within these passages and many more. Therefore, what is encountered in Revelation is not uncommon to the rest of Scripture.
Application of the Chosen Passage
When discussing the application of a text, it seems that application comes at three levels. The first level is how it applies within its own temporal context. Second, how does it fit within the greater narrative of the canon? Third, what themes from the passage, or the book, can be applied in a modern-day context?
Historical Context
Given the social situation that was discussed above, the fact that the risen Jesus reveals himself to John makes the statement that what is taking place has not gone unnoticed. It seems that there is a similar parallel to when the Lord spoke to Moses, saying that the misery of his people has not gone unnoticed (Exodus 3:7-10). The message of the book of Revelation, and specifically of the focused text, to its original recipients, should bring hope and encouragement to stay the course and endure that which they must face for the cause of the Kingdom.
The Canonical Context
The book of Revelation fulfills many of the Old Testament promises because God is faithful to his word. The victory of Jesus over the antagonist, the Satan, is prophesied in Genesis and comes to its final fruition in Revelation (Gen. 3:15/Rev. 20:10). Moreover, David’s descendant is now forever on the throne (2 Samuel 7:12-13/Rev. 19:16). Christ is the seed of Abraham through whom all nations are blessed (Gen. 12:3/Revelation 5:9). Yet, as one who was faithful to the end himself, he is given the name above every name in which every knee will bow (Philippians 2:5-11) because he once was dead, but now is alive forevermore and holds authority over death (Rev. 1:17-18)
The Pastoral Context
Given the backdrop of this historical and canonical context, the pastoral application of this text is in view of that which has just been given.
The Sovereign Christ
Jesus, the Messiah, has all the sovereign glory of Yahweh because he is the eternal word of God who shed his life for many (2 Cor. 5:21). John’s experience with the risen Christ in this episode (Rev. 1:9-20) reveals the nature of Jesus and the power that he presently holds because of his victory. He has presented his revelation to his servant John as a reminder that the eyes of God are upon the seven churches, the way they are upon his church today. He holds the power that is above every scenario and situation that his people may face. As Koester writes, “The vision discloses the presence of the exalted Christ in a manner that is not available to the senses. Its message is that the churches are not alone but have Christ in their midst, as both savior and judge.” This is a reminder that the actions of the church are not unseen but are ever present before the eyes of the sovereign Christ to whom all must give an account (Heb. 4:13, Rom. 14:12).
The Accountability of the Church
Since the risen Jesus sees all and knows all, he knows what is taking place within his church. The Lord knows the successes and failures, the obedience and need for discipline within each member of his church. No church goes unnoticed, and it is each church’s responsibility to be faithful in all circumstances. There is a clear need for surrender and obedience for the sake of transformation in view of God’s mercies (Rom. 12:1-2). He also knows exactly what each church is going through and its present struggle. Christ will come and hold his people accountable for the light they produce in the world as his witness. The authority of Christ, as revealed in the focused text, gives great weight to the reader to respond to his words as revealed in the letters to the churches. The believer today must live knowing the Lord’s eyes are upon them and to whom an account must be given (2 Cor. 5:10).
The Victory of the Gospel
The fact that the resurrected Christ is revealing himself in glory to his servant John is a declaration of the victory of the Gospel. This theme is ultimately carried to fruition throughout the narrative of the book to when Heaven returns in the form of the New Jerusalem (Rev. 21). He calls his church to be faithful unto to death because he has conquered and now has victory over death and the grave (Rev. 2:8). Just as then, so now, can the church be confident in whatever circumstances it faces because the Lamb of God is victorious. He knows exactly what each church is going through and its present struggle. Accepting this reality can be difficult, but it is a reminder of Christ’s words in the gospel of John that in this world there will be tribulation, but to take heart and be encouraged, for he has overcome the world (Jn. 16:33).
Conclusion
In conclusion, the book of Revelation is a message of hope and presence invoking worship because Christ, as he said in the Great Commission, has revealed in this vision of John that he has indeed not abandoned, but has remained with his churches and his people to the end of the age (Mt. 28:20). He stands among them unseen but ever present. This first chapter is seen as a commission of John to write to the churches of what is, and what will come, and to be an encouragement for them to endeavor and endure until the end. This initial vision, as a commission to John, is rooted in the reality that Christ is Cosmic Judge, Priest, and Ruler of his church because of his victory over death; therefore, the churches have reason to endure. To God be the Glory!
