Revelation 1 Study Notes

1:1 Revelation, which means “unveiling,” translates the Greek word apokalupsis. Its use here indicates that the book of Revelation is apocalyptic literature, like Daniel in the OT. The revelation of Jesus Christ could mean the unveiling about Jesus, the unveiling by him, or both. His servants refers to all Christians.

1:2 Standing true to the word of God and to the testimony of Jesus Christ caused John to be exiled to the island of Patmos (v. 9). Christians have been persecuted throughout church history for their fidelity to Christ. Only by failing to stand do we escape persecution.

1:1,3 Must soon take place and the time is near have been used by critics to claim that Revelation’s prophecies have failed since they have not been fulfilled. However, Christ’s imminent return does not carry with it a timetable but communicates a sense of urgency that is an integral part of the NT message as expressed by John the Baptist, Jesus, and the apostles. Christ’s first coming marked the time when history entered its last phase before eternity. Paul expressed the urgency this entails: “See, now is the acceptable time; now is the day of salvation!” (2Co 6:2).

1:3 The reading of this prophecy carries with it a promise of blessing. The reading in view is not just mental. The reader must also keep (i.e., “take to heart” and apply) what is written. This is the first of seven significant “blessing” statements or beatitudes in the book of Revelation (14:13; 16:15; 19:9; 20:6; 22:7,14). Seven, the number of perfection, will recur throughout this book.

1:4 The naming of the author and audience, plus a characteristic greeting (grace and peace), indicate that Revelation has similar form as other NT letters. It is not some exotic, otherworldly work that cannot readily be understood. The one who is, who was, and who is to come (v. 8) means that God not only exists now, but always has existed and always will. The seven spirits before his throne may refer to: (1) “the angels of the seven churches” (v. 20; chaps. 2-3), (2) other angels seen in the book (e.g., 8:2), or (3) the fullness of the Holy Spirit described in Is 11:2.

1:5-6 Jesus is the faithful witness. The firstborn from the dead looks back to his resurrection, the guarantee of the future resurrection of all believers and unbelievers (20:4-5; 1Co 15:20,23). Though Christ has all the authority to be universal ruler now (Mt 28:18), he will not fully exert it until his second coming (Rv 19:11-21). Set us free from our sins by his blood does not mean we are automatically saved by Christ’s death on the cross, as if all humanity is saved regardless of their beliefs. Revelation stresses the need for repentance (9:20-21) and a faith-response to the gospel (14:6-7). The wording here may mean that believers are already a kingdom and priests in this lifetime (1Pt 2:9).

1:7 This collage of Scripture from Dn 7:13 and Zch 12:10 expresses the theme for Revelation. The reference to mourn is sometimes understood as the response of those for whom it is too late to be saved. But the context of Zch 12:10 indicates the mourning will be true saving repentance, even for those who pierced him (i.e., the Jews; see notes at 7:4-8; 11:13).

1:8 Alpha and Omega are the first and last letters of the Greek alphabet, emphasizing that God is the beginning and the end. On the one who is . . . and who is to come, see note at v. 4.

1:9 Tradition indicates the apostle John was exiled by the Roman emperor Domitian to a penal colony on the island called Patmos, about forty miles southwest of Ephesus in the Aegean Sea, in about AD 95. He was released sometime after Domitian’s death in AD 96. John emphasized being a partner in affliction (i.e., “suffering,” “distress,” see 2:9). This is not a reference to the unparalleled time of difficulty just before the second coming of Christ.

1:10 In the Spirit refers to the exalted spiritual state that John was in as he received the visions of the Apocalypse. The Lord’s day is likely a phrase referring to the first day of the week—Sunday, the day of resurrection—which had become the day of worship for Christians (Ac 20:7; 1Co 16:2).

1:11 Some interpreters believe that Revelation was written as a “book” (i.e., in a codex format), but it is much more likely that the Greek word here (biblion) should be translated scroll. The seven local churches (see note at 2:1-3:22) addressed in Revelation were chosen from among all the churches in Asia Minor to serve as examples of the kinds of realities playing out in church life. These seven were obvious choices since they were located on the roads of a circular postal route, giving them prominence due to their ease of access.

1:12 The seven golden lampstands are the seven churches (v. 11; chaps. 2-3).

1:13-18 John had seen Jesus Christ in a similar glorified state on the Mount of Transfiguration (Mt 17:2). He had also seen his resurrection body after he was raised (Jn 20; Ac 1:2-11). John was also acquainted with the rich OT images of the glorified Son of Man (see Dn 7:13) that this vision on Patmos recalled.

1:14 The similes of the Son of Man’s head and hair being white as wool, depicting wisdom and purity, and his eyes being like a fiery flame, picturing piercing holiness, fuse the vision of the “Ancient of Days” (Dn 7:9) and Jesus’s appearance on the Mount of Transfiguration (Mt 17:2).

1:15 Unlike the feet of the statue in Dn 2:33-35, which crumbled, the description like fine bronze . . . fired in a furnace speaks of strength and stability. A voice like the sound of cascading waters would have riveted John’s attention as he was imprisoned on an island where powerful waves crashed ashore.

1:16 The seven stars are the angels of the seven churches (v. 20). The sharp double-edged sword that came from his mouth symbolizes the power of the Word of God to judge (Heb 4:12). The Son of Man’s face . . . shining like the sun was another reminder to John of what he saw with his own eyes on the Mount of Transfiguration (Mt 17:2).

1:17 That John fell at his feet was an act of fear and awe at the Lord revealing himself so profoundly to humankind (Dn 8:17). John’s reaction shows he experienced the glory of Christ more fully here than on the Mount of Transfiguration or in his post-resurrection appearances.

1:18 Christ’s authority over the keys of death and Hades was stated in his declaration that he would found the church (Mt 16:18). This will be exercised when death and Hades are emptied and then destroyed at the great white throne judgment (Rv 20:11-15).

1:19 The risen Christ here commanded John to write, just as in v. 11. What you have seen is the vision of vv. 12-18. What is refers to the present state of affairs in the churches in chaps. 2-3. What will take place after this refers to the body of the book (chaps. 4-22), which begins with “after this” (4:1).

1:20 The Greek word translated mystery speaks of something formerly unknown which has now been revealed. Perhaps the angels of the seven churches spoken of here functioned like so-called guardian angels for members of those churches (Heb 1:14).