12. The Revelation: The Unfolding of the Vision (Rev. 1:12-16, 20)

After describing his circumstances on the Island of Patmos (see previous post), John related the unfolding of the vision. This revealing look at the present work of Christ discloses seven aspects of the Lord’s ongoing ministry to His church.

1. Christ Empowers His Church

"Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; and in the middle of the lampstands I saw one like a son of man, … the seven lampstands are the seven churches." (1:12–13a, 20b)

John began with his back to the voice, so he “turned to see the voice that was speaking with” him. As he did, he first saw seven golden lampstands, identified in verse 20 as the seven churches. These were like the common portable oil lamps placed on lampstands that were used to light rooms at night. They symbolize churches as the lights of the world (Philippians 2:15). They are golden because gold was the most precious metal. The church is God’s most beautiful entity on earth. “Seven” is the number of completeness (Exodus 25:31–40; Zechariah 4:2). Here, the seven churches symbolize the churches in general. These were actual churches in real places, but are symbolic of the kinds of churches that exist through all of church history.

In the middle of the lampstands John saw “one like a son of man” (cf. Daniel 7:13)—the glorified Lord. Jesus promised His continued presence with His church. In Matthew 28:20 He said, “I am with you always, even to the end of the age.”

2. Christ Intercedes for His Church

"...clothed in a robe reaching to the feet, and girded across His chest with a golden sash." (1:13b).

The first thing John noted was that Christ was “clothed in a robe reaching to the feet” (cf. Isaiah 6:1). Such robes were worn by royalty (e.g., Judges 8:26; 1 Samuel 18:4) and prophets (1 Samuel 28:14). In the Greek Old Testament, the word translated “robe” was most frequently used to describe the robe worn by the high priest. While Christ is biblically presented as prophet and king, the robe here pictures Christ in His role as the Great High Priest of His people. The picture of Christ “girded across His chest with a golden sash” reinforces that interpretation, since the high priest in the Old Testament wore such a sash (Exodus 28:4; Leviticus 16:4).

As our High Priest, Christ once offered the perfect and complete sacrifice for our sins and now permanently, faithfully intercedes for us (Romans 8:33–34). He has an unequaled capacity to sympathize with us in all our sorrows and temptations (Hebrews 2:18; 4:15). The knowledge that their High Priest was moving sympathetically in their midst to care for His own provided great comfort and hope to the persecuted churches.

3. Christ Purifies His Church

"His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. His feet were like burnished bronze, when it has been made to glow in a furnace..." (1:14–15a)

John describes Christ Himself in verses 14–15; he begins by depicting Christ’s work of chastening and purifying His church. This resonates with the New Testament teachings that clearly set forth the holy standard that Christ has established for His church. “Therefore you are to be perfect as your heavenly Father is perfect” (Matthew 5:48).

John’s description of Christ’s “head and … hair as white like white wool, like snow” is a clear reference to Daniel 7:9, where similar language describes the Ancient of Days (God the Father). The parallel descriptions affirm Christ’s deity. He possesses the same attribute of holy knowledge and wisdom as the Father. “White” includes the idea of “bright” or “brilliant.” It symbolizes Christ’s eternal, holy truthfulness.

John also notes that His eyes were “like a flame of fire” (cf. 2:18; 19:12). His searching gaze penetrates to the very depths of His church, revealing with piercing clarity the reality of everything there is to know.

That Christ’s feet were “like burnished bronze, when it has been made to glow in a furnace,” is a clear reference to judgment on sinners in the church. Kings in ancient times sat on elevated thrones, so those being judged would always be beneath the king’s feet. The feet of a king came to symbolize his authority. The red-hot, glowing feet of Christ picture Him moving through His church to exercise His holy scrutiny.

4. Christ Speaks Authoritatively to His Church

"...and His voice was like the sound of many waters." (1:15b)

When Christ spoke again, it was no longer with the trumpetlike sound of verse 10. His voice was now “like the sound of many waters,” a familiar analogy to the surf crashing on the rocky shores of Patmos in a storm. The voice of the eternal God was similarly described in Ezekiel 43:2, showing another parallel affirming Christ’s deity.

When Christ speaks, the church must listen. At the transfiguration God said, “This is My beloved Son, … listen to Him!” (Matthew 17:5). “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways,” wrote the author of Hebrews, “in these last days has spoken to us in His Son” (Hebrews 1:1–2). Christ speaks to His church directly through the Holy Spirit-inspired Scriptures.

11. The Revelation: The Setting of the Vision (Rev. 1:9-11)

John’s readers took comfort in the fact that Christ will one day return in glory to defeat His enemies. Yet the vision of Jesus Christ that begins the book does not describe Jesus in His future glory, but depicts Him in the present as the glorified Lord of the church. In spite of all disappointment, the Lord had not abandoned His people or His promises. This powerful vision of Christ’s present ministry to them must have provided great hope to the wondering and suffering churches to whom John wrote.

"I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet, saying, “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (1:9–11)

This is the third time in the first nine verses that John refers to himself by name (1:1, 4). John was astounded that despite his unworthiness, he had the incomparable privilege of receiving this monumental vision.

John was an apostle, a member of the inner circle of the Twelve with Peter and James, and the writer of a gospel and three epistles. Yet he humbly identified himself simply as “your brother.” He did not write to impress, but as an eyewitness to the revelation of Christ that begins to unfold with this vision.

John also humbly identified with his readers by describing himself as their “fellow partaker.” Like them, John was suffering severe persecution for the cause of Christ, having been exiled as a common criminal. He could identify with other suffering believers. John was also part of the same kingdom as his readers—the redeemed community of those following the risen Christ. Finally, John identified with his readers in the area of perseverance. The Greek word for “perseverance” in verse 9 literally meant “to remain under,” that is, to patiently endure difficulties without giving up.

When he received this vision, John was in exile on the island called Patmos, a barren, volcanic island in the Aegean Sea. At its extremities it is about ten miles long and six miles wide, located forty miles offshore from modern-day Turkey. According to the Roman historian Tacitus, exile to such islands was a common form of punishment in the first century. At about the same time that John was banished to Patmos, Emperor Domitian exiled his own niece, Flavia Domitilla, to another island. John’s conditions would have been harsh. Exhausting labor under the watchful eye of a Roman guard, insufficient food and clothing, and having to sleep on the bare ground would have taken their toll on a ninety-year-old man. It was on that bleak, barren island, under those brutal conditions, that John received the most extensive revelation of the future ever given.

John received his vision while he was “in the Spirit.” His experience transcended the bounds of normal human understanding. In that state, God supernaturally revealed things to him. Though rare, such encounters occurred with other leaders in the Bible, such as Ezekiel (Ezekiel 2:2; 3:12, 14), Peter (Acts 10:9ff.), and Paul (Acts 22:17–21; 2 Corinthians 12:1ff.).

John received his vision on “the Lord’s day.” Some argue that this refers to the time of future judgment called the day of the Lord, but it is best understood as a reference to Sunday. The Greek phrase translated “the Lord’s day” is different from the one translated “the day of the Lord” (1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10) and appears only here in the New Testament. Further, the vision John received had nothing to do with the future day of the Lord. It was a vision of Christ’s current ministry in the church. Finally, in the second century the phrase was widely used to refer to Sunday. The phrase “the Lord’s day” became the customary way of referring to Sunday because Christ’s resurrection took place on that day.

John received his commission to record the vision in dramatic fashion (1:10b). The loud voice was the voice of the Lord Jesus Christ (1:12–13, 17–18), sounding to John “like the sound of a trumpet.” Throughout Revelation, a loud voice or sound indicates the seriousness of what is about to be revealed.

The sovereign, powerful voice from heaven commanded John, “Write in a book what you see.” This is the first of twelve commands in the book of Revelation for John to write what he saw. On one other occasion he was forbidden to write (10:4).

After writing the vision, John was to send it to the seven churches. These cities were located in the Roman province of Asia (modern Turkey). These seven churches were chosen because they were located in the key cities of the seven postal districts into which Asia was divided. They were the central points for the sharing of information.

The seven cities appear in the order that a messenger, traveling on the great circular road that linked them, would visit. After landing at Miletus, the messenger or messengers bearing the book of Revelation would have traveled north to Ephesus (the city nearest to Miletus), then in a clockwise circle to Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Copies of Revelation would have been distributed to each church.

10. The Revelation: The Preview of Christ's Second Coming (Revelation 1:7-8)

The book of Revelation is the ultimate action thriller. Anyone who loves a great novel will certainly love this book. It contains drama, suspense, mystery, and horror. It tells of rebellion, unprecedented economic collapse, and the ultimate war of human history. Revelation is a book of astounding drama and horror, but also of hope and joy. It culminates with a happy ending, as sin and death are banished forever (Rev. 21:4; Rev. 22:3).

In Rev. 1:7–8, John provides his readers with a preview of what will come later in the Revelation. In doing so, he reveals the theme of the book as the second coming of Christ. Five truths about His second coming are communicated for our understanding:

1. The Necessity of the Second Coming

"...Behold, He is coming" (Rev. 1:7a)

Verse 7 begins the first great prophetic oracle of Revelation. “Behold” is intended to arouse the mind and heart to consider what follows. This is the first of its twenty-five uses in Revelation—a book filled with startling truths that demand careful attention.

The “Coming One” was a title for Christ. This Greek word (Erchomai) is used nine times in Revelation to refer to Jesus Christ; seven times by our Lord in reference to Himself. Thus, the theme of the book of Revelation is the Coming One, the Lord Jesus Christ.

Despite the scoffers who deny the second coming (2 Peter 3:3–4), the Bible repeatedly affirms that Jesus will return. That truth appears in more than five hundred verses throughout the Bible. It has been estimated that one out of every twenty-five verses in the New Testament refers to the second coming. Jesus repeatedly spoke of His return (Matthew 16:27; 24–25; 26:64; Mark 8:38; Luke 9:26) and warned believers to be ready for it (Mathew 24:42, 44; 25:13; Luke 12:40; 21:34–36). The return of the Lord Jesus Christ to this earth is a central theme in Scripture.

The hope that Christ will one day return and take believers to heaven to live forever in His presence provides hope and comfort for those who know Him (John 14:1–3; 1 Thessalonians 4:17–18).

2. The Glory of the Second Coming

"...with the clouds..." (Rev. 1:7b)

Clouds in Scripture frequently symbolize God’s presence. A cloud was used as the visible manifestation of God’s presence with Israel in the wilderness (Exodus 13:21–22; 16:10; Numbers 10:34). At Mount Sinai, “a thick cloud upon the mountain” symbolized God’s presence (Exodus 19:16). When the Lord communicated with Moses at the Tent of Meeting, “the pillar of cloud would descend and stand at the entrance of the tent; and the Lord would speak with Moses” (Exodus 33:9). Both the tabernacle (Exodus 40:34–38) and the temple (1 Kings 8:10–12) were filled with a cloud symbolizing God’s glory at their dedications. Jesus ascended to heaven on a cloud (Acts 1:9). Believers will ascend with clouds at the rapture (1 Thessalonians 4:17), and Christ will return with clouds (cf. Daniel 7:13; Matthew 24:30).

The clouds picture Christ’s descent from heaven. More significant, they symbolize the brilliant light that accompanies God’s presence. The appearance of the Christ and the brilliance of innumerable angels and the redeemed who accompany Him will be both an indescribable and terrifying event.

3. The Scope of the Second Coming

"...and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him." (Rev. 1:7c)

During the incarnation, Christ’s glory was hidden. Only Peter, James, and John caught a glimpse of it at the transfiguration. At His second coming, every eye will see Him. His glory will be obvious to all humanity.

John divides those who will see the second coming into two groups. “Those who pierced Him” does not refer to the Roman soldiers involved in Christ’s crucifixion but to the unbelieving Jews who instigated His death. In Zechariah 12:10 God says, “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.” Peter affirmed that the Jewish people were responsible for Christ’s execution, boldly declaring:

Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. (Acts 2:22–23; cf. 3:14–15)

Israel’s mourning, noted in Zechariah 12:10, will be that of genuine repentance. Many Jews will be saved during the tribulation, both the 144,000 and their converts. But for many others, the second coming will be the time of their salvation. It will be “in that day [that] a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity” (Zechariah 13:1).

John describes the second group as “all the tribes of the earth,” a reference to the unbelieving Gentile nations. Like the Jewish people, they will also mourn over Christ. Some of that mourning may relate to the repentance of those who are saved at that time (7:9–10, 14). But unlike the Jewish nation, the Gentiles’ mourning will not generally result from genuine repentance. “Mourn” is from koptō, which literally means “to cut.” The word became associated with mourning due to the pagans’ practice of cutting themselves when in extreme grief or despair. First Kings 18:28 records that the frenzied, panicked prophets of Baal “cut themselves according to their custom with swords and lances until the blood gushed out on them” in a desperate attempt to get their god’s attention. The Israelites were strictly forbidden to engage in such pagan rituals (Leviticus 19:28; Deuteronomy 14:1).

The Gentiles’ mourning will mostly be prompted by terror, not repentance. They will mourn not for the Christ they rejected, but over their doom. (9:21).

4. The Response to the Second Coming

"...So it is to be. Amen." (Rev. 1:7d)

Experiencing the response of both believers and unbelievers to Christ’s second coming, John includes his own response. Using the strongest words of affirmation both in Greek and Hebrew, John pleads for the Lord Jesus Christ to return before noting words from Christ’s own voice.

5. The Certainty of the Second Coming

"I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (Rev. 1:8).

In this verse the Lord God puts His signature on the prophecy of the second coming recorded in the previous verse. He calls Himself “the Alpha and the Omega,” emphasizing His perfect knowledge. Alpha and Omega are the first and final letters in the Greek alphabet. Second, as the one “who is and who was and who is to come,” God is forever present; He is not confined by time or space. His promise that He will come settles the issue. Third, “the Almighty” affirms His perfect power. Nothing can stop Him from carrying out His will.

These terms also imply that He is the creator and consummation of all history. He is the Beginning and the End (cf. 22:13).

It has been noted that: 

• Jesus came the first time in humiliation. He will return in exaltation.
• He came the first time to serve. He will return to be served. 
• He came the first time as the suffering servant. He will return as the conquering king.

The challenge the book of Revelation makes to every person is to be ready for His return. Only those “who have loved His appearing” (2 Timothy 4:8), who love Him and acknowledge Him as the rightful king, will enjoy the blessings of His kingdom.

9. The Revelation: Its Beatitudes, Its Trinitarian Benediction, Its Exalted Doxology

We are wrapping up our look this week at the central characteristics of The Book of Revelation in Revelation 1:1-6. We begin with the seven beatitudes of The Revelation:

1. Blessed is he

"...who reads and those who hear the words of the prophecy, and heed the things which are written in it." (Rev. 1:3a)

2. Blessed are the dead

"...who die in the Lord from now on!” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them.” (Rev. 14:13)

3. Behold, I am coming like a thief. Blessed is the one

"...who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.” (Rev. 16:15)

4. Blessed are those

"...who are invited to the marriage supper of the Lamb.” (Rev. 19:9)

5. Blessed and holy is the one

"...who has a part in the first resurrection." (Rev. 20:6)

6. Blessed is he

"...who heeds the words of the prophecy of this book.” (Rev. 22:7)

7. Blessed are those

"...who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city." (Rev. 22:14)

Despite the skepticism of the scoffers, who demand, “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation” (2 Peter 3:4), the Lord Jesus Christ will return. And His return is near.

10. Its Trinitarian Benediction

"John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth." (Rev. 1:4–5a)

Ancient letters named their writers at the beginning. John identifies himself as the author and names the seven churches in 1:11 as the recipients. “Grace to you and peace” was a standard greeting in New Testament letters, used here by John with an added Trinitarian conclusion.

The phrase “Him who is and who was and who is to come” identifies the first Person of the Trinity, God the Father, described here in humanlike terms. The eternal Father God is the source of all the blessings of salvation, all grace, and all peace.

“The seven Spirits before His throne” refers to the Holy Spirit. The number seven depicts Him in His fullness (5:6; Isaiah 11:2; Zechariah 4:1–10). Grace and peace also flow from “Jesus Christ.” It is only fitting that John mentions Christ last, and gives a fuller description of Him, since He is the theme of Revelation.

Jesus is labeled as a “faithful witness,” One who always speaks and represents the truth. Next, He is “the firstborn of the dead.” Of all who have ever been or ever will be resurrected, He is the premier one. Third, He is “the ruler of the kings of the earth.” He is Lord, who according to the Father’s plan and the Spirit’s work, grants believers His royal blessing of grace and peace.

11. Its Exalted Doxology

"To Him who loves us and released us from our sins by His blood—and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen." (Rev. 1:5b–6)

The work of Christ on behalf of believers caused John to burst forth in inspired praise to Him. In the present, Christ loves believers with an unbreakable love (Romans 8:35–39). The greatest expression of that love came when He released us from our sins by His blood—a reference to the atonement provided by His sacrificial death on the cross on our behalf.

John concludes his doxology with the only proper response in light of the magnitude of the blessings Christ has given believers: “To Him be the glory and the dominion forever and ever. Amen.” This is to be the response of all who read Revelation with this future glory in mind.

8. The Revelation: Its Supernatural Delivery, Its Human Author, Its Promised Blessing, Its Compelling Urgency

We continue our look at the central characteristics of The Revelation. Revelation 1:1–6 provide eleven specific characteristics that reveal the uniqueness of Revelation. We continue today at characteristics 6-9:

6. Its Supernatural Delivery

"...and He sent and communicated it by His angel" (Rev. 1:1f)

Revelation is unique in the New Testament because it is the only book sent and communicated by angels. As Jesus declared, “I, Jesus, have sent My angel to testify to you these things for the churches” (22:16). Angels were involved in the giving of the book of Revelation to John, just as they were in the giving of the Law to Moses (Acts 7:53; Galatians 3:19; Hebrew 2:2). Not only were angels involved in transmitting the book of Revelation to John, but they also play a prominent role in the scenes it portrays. Angels appear in every chapter of Revelation except 4 and 13. The words “angel” or “angels” are used seventy-one times in the book of Revelation—more than in any other book in the Bible. In fact, one out of every four uses in Scripture of those words is in the book of Revelation. This book thus serves as an important source of information on the ministry of angels.

7. Its Human Author

"...to His bond-servant John, who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw." (Rev. 1:1g–2)

The human agent to whom the angelic messengers communicated the book of Revelation is here identified as “His bond-servant John.” This was John the apostle, the son of Zebedee and brother of James. John wrote the book of Revelation while in exile on the island of Patmos (1:9).

The enormity of the visions John received on that barren island staggered him. Throughout his gospel, John never directly referred to himself. Yet here he bookends his vision with the statement, “I, John” (Rev. 1:9; Rev. 22:8)—an exclamation that expressed his amazement that he was receiving such overwhelming visions.

As he had loyally testified to the first coming of Christ (John 19:35; 21:24; 1 John 1:2; 4:14), so John faithfully proclaimed all that he saw concerning His second coming. The word of God expressed in the book of Revelation is the testimony about the coming glory of Christ given to His church and recorded by His faithful witness, John.

8. Its Promised Blessing

"...Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it..." (Rev. 1:3a)

The book of Revelation begins and ends with promises of blessing to those who read and obey it. In total, the book contains seven promises of blessing which we will cover tomorrow.

Reading, hearing, and obeying the truths taught in the book of Revelation are to be a way of life for believers. Revelation is God’s final word to man, marking the completion of the canon of Scripture (Rev. 22:18–19), and its scope encompasses the entire future of redemptive history (1:19). It is imperative that believers follow the truths it contains.

9. Its Compelling Urgency

"...for the time is near." (1:3b)

This phrase restates the truth taught in verse one. The Greek word for time here does not refer to time on a clock or calendar, but to seasons or eras. The next great era of God’s redemptive history is near. The imminent return of Christ has always been the church’s hope. Jesus commanded His followers to watch expectantly for His return (Luke 12:35–40). The apostles Paul, Peter, James, and John all wrote that the day of His return is near. (See, for example, Romans 13:12; 1 Peter 4:7; James 5:7–9; 1 John 2:18.)