By: Tom Lowe Date: 3-6-2015
Lesson 4: Vision of Christ among the Lampstands (Revelation 1:9-20)
Revelation 1:9-20 (KJV)
9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
Commentary
9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
The Apostle John begins this section by introducing himself. The verse can be broken down into six statements which inform his readers of three important details, namely, who he is, where he is writing from, and why he’s there. We shall take the statements one at a time:
“I John, who also am your brother,” your Christian brother, a fellow-Christian. The reference here is without a doubt to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. Here is where he begins to describe the circumstances under which the vision appeared to him. He was on a small, lonely island, to which he had been banished on account of his devotion to the religion of Jesus Christ; it was the Lord’s Day (1:10) and he was in the Spirit (1:10), that is, a state of high spiritual enjoyment. Suddenly he heard a voice behind him. When he turned around, he saw the Son of man Himself, in a form that radiated glory and standing in the midst of seven golden lamps, and immediately fell at His feet like one who had been shot.
“And companion in tribulation”; your partner in troubles and sickness. He is aware that they were suffering practically the same kind of trials, on account of their religion, that he had to endure as a preacher of the Gospel. It is evident from this that some form of persecution was taking place, which brought them suffering and loss, though in their case it did not lead to banishment. He was their leader, their apostle, and though aged, he was an influential preacher of the Gospel, for which he was banished to spend the rest of his life with only memories of the Redeemer. But there were many other forms of hardship, anxiety, misery, and suffering which those who remained at home might be forced to endure. There is no way we can know for sure what they were.
“And in the kingdom and patience of Jesus Christ” means that he, and those whom he addressed, were not only companions in affliction, but were partners in the kingdom of “Jesus Christ”; that is, they shared the honor and the privileges pertaining to that kingdom; and they were fellow-partners in the “patience of Jesus Christ,” that is, in enduring with patience whatever might result from their being His friends and followers. The general idea is that they are united because they enjoy the same privileges and cope with the same sufferings. They shared alike in the results of their love of the Savior and affection for each other.
I “Was in the isle that is called Patmos.” Patmos is one of the cluster of islands in the Aegean Sea. They were called the “Sporades” in ancient times. Patmos is situated between the island of Icaria and the promontory of Miletus. It is barely mentioned by the ancient geographers. It is now called Patino or Patmoso. It is six to eight miles in length, not more than a mile in width, and the circumference is approximately fifteen miles. The landscape is definitely unwelcoming, for it has neither trees nor rivers, nor land for cultivation, except some little plots created by niches in the rocks. On approaching the island, the first thing you would notice is that the coast is high, and consists of a succession of small peninsulas that can be used as ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by high mountains on every side but one, where it is protected by a peninsula. Today, there is a town attached to this port which is situated upon a high mountain that rises immediately from the sea, and this, along with the Scala[1] which the endless waves have deposited upon the shore, some boats (possibly a ship) and houses, forms the only inhabited site on the island.
It is commonly thought that John was banished to this island by Domitian, about 94 A.D. No other place could have been selected for banishment which would serve such a purpose better than this. Lonely, desolate, barren, uninhabited, seldom visited; it had all the conditions which could be desired for a place of punishment; and banishment to that place would accomplish all that a persecutor could want to silence an apostle, without putting him to death. It was not uncommon in ancient times, to banish people from their country; either sending them away (with the promise of severe punishment, should they return) or specifying some particular place to which they were to go. The whole narrative leads us to believe that Patmos was designated as the place to which John was sent. Banishment to an island was a common method of punishment; and there was a distinction made in favor of those who were banished. The most dishonorable, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island.
“For the word of God” means “on account of the word of God,” that is, for having faith in and preaching the gospel. It cannot mean that he was sent there for the purpose of “preaching” the Word of God; for it is inconceivable that he had been sent from Ephesus to preach in such a little, lonely, desolate place, and what makes it even more inconceivable is the fact that there were no people living on the island. It can indicate only one thing that he was sent there during a time of persecution, as his punishment for preaching the gospel, which is in accordance with the testimony of the ancient writers.
“And for the testimony of Jesus Christ.” John reiterates his reason for being on Patmos. He did not go there in order to present the Gospel to the island’s residents or to record the visions in this book, but he went because he was forced to do so as his punishment for preaching the doctrines which testified of Christ.
10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
“I was in the Spirit”—this cannot refer to his own spirit, for such an expression would make no sense. The language then must refer to some unusual state, or to some outside influence that had been brought to bear upon him. The word “Spirit” may refer either to the Holy Spirit, or to some state of mind that the Holy Spirit produces—a spirit of soaring devotion, a state of high and unusual religious enjoyment. It is clear that John does not mean to say that he was under the influence of the Holy Spirit in the sense of his being inspired by Him, for the command to make a record, as well as the visions, came after this occurred. The meaning which should be applied to this clause, is that he was at that time experiencing, in a large measure, the influences of the Holy Spirit, the spirit of true devotion; that he was going through elevated feelings of religious enjoyment, and his condition was not inappropriate for receiving the remarkable communications which were made to him on that day.
The state of mind he was in at the time can also be experienced today by any Christian in a high state of religious enjoyment. This episode is an illustration of the great truth that God can meet his people anywhere and under any conditions—when in solitude, when undergoing outward affliction, when persecuted and rejected, when deprived of the means of public worship and association with religious friends—with the rich and plentiful comforts of His grace, and fill their souls with joy and peace. This wasn’t the state he was in when he received the revelations which were about to be revealed. It was, to be more precise, a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and, by honoring the day dedicated to the memory of the risen Savior, he found, what all will find, that his soul will receive rich spiritual influences.
“On the Lord’s day”—the word rendered here as “Lord’s” means “pertaining to the Lord”; and, so far as this word is concerned, it might mean a day “pertaining to the Lord”; either because he claimed it as His own, and had set it apart for His own service, or because it was designed to commemorate some important event pertaining to Him, or because it was observed in honor of Him. This clause makes several things obvious:
That this refers to a day which was distinguished from all other days of the week, and which could be identified by the use of this term, “the Lord’s.”
That it was a day which was for some reason regarded as especially a day of the Lord, or specifically devoted to Him.
That this was a day which was for the most part devoted to the Lord Jesus; for two reasons:
That is the natural meaning of the word “Lord” as used in the New Testament.
That if the Jewish Sabbath was intended, the word “Sabbath” would have been used.
“And heard behind me a great voice, as of a trumpet.” The voice seemed to emanate from the trumpet; it was not the trumpet’s voice, but rather, the Lord speaking through the trumpet, which served as a megaphone, to increase the volume and modulate the voice.
11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
“Saying,” that is, literally, “the trumpet saying.” It was, however, clearly the voice that spoke these words to John, though they seemed to come through a trumpet, and that's why the trumpet is called the speaker.
“I am Alpha and Omega”—see comments on Revelation 1:8.
“The first and the last”—see comments on Revelation 1:8.
“And, What thou seest”—the voice, in addition to the announcement, “I am Alpha and Omega,” instructed the apostle to record what he saw. The phrase, “what thou seest,” refers to what would pass before him in the vision; what he saw there, and what he would see in the extraordinary manifestations which were to be shown to him.
“Write in a book,” that is, make an accurate record of it all, which means that he should describe things exactly as they occurred, and this implies that the vision would remain before the eye of his mind long enough for him to be able to describe it in the “book.” After recording it there on the island of Patmos, he should “send it unto the seven churches which are in Asia.” Though Patmos was a lonely and barren place, having few or no inhabitants, it is not beyond the realm of possibility that John could have found writing materials there, but it is even more likely that they permitted him to take such materials with him. He was banished for “preaching,” not for “writing”; and there is no evidence that the materials for writing were withheld from him during the time he spent on the island of Patmos. The word “book” is used here to signify a roll or scroll, for that was the form in which books were made in John’s day; each book was painstakingly copied from the original or another copy.
“And send it unto the seven churches which are in Asia” does not imply that the churches listed in the next clause were the only churches in Asia, but it does mean that there were particular reasons for sending it to these seven. He was to “send” those churches the record of everything he saw; that is, all that is recorded in this book of “Revelation.” Chapters 2 and 3 pertain to the seven churches, but the remainder of the book, chapters 4-22, would NOT pertain to the seven churches any more than they pertain to any other church. “The Church” would share a common interest in the entire book of Revelation. Persecution of Christians by unbelievers, both Jew and Gentile, would become more and more severe with each passing year, and there are important reasons why they need the assurance given in Revelation that the church would ultimately triumph over all its enemies. They were to derive from it the consolation which it could impart in times of trial, and to transmit it to future generations, for the welfare of the church at large.
“Unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.” Our study of Chapters 2 and 3 will provide a description of these seven churches and the issues that each epistle had to deal with.
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
“And I turned to see the voice that spake with me.” He did naturally what you and I would do, he turned around to see who it was that spoke to him, since he was in a solitary and desolate place, where he thought he was alone. “To see the voice,” means to see the “person” who spoke.
“And being turned, I saw seven golden candlesticks.” My paraphrase is this; “When I had turned around, the first thing ‘I saw’ was ‘seven golden candlesticks.’” These were the “first” things that met his eye; seven lamps or candelabras. This must have happened at the beginning of the “vision.” The word rendered “candlesticks” means a light-stand, lampstand—something to hold up or support a light. It would be applied to anything that was used for this purpose, and nothing beyond that is implied in the use of the word, in regard to the appearance or dimensions of the light-bearers. Lamps were in common use at that time, more so than candles, and so, we may suppose that these were designed to be lamp-bearers, or lamp-sustainers, rather than candle-holders. There were seven of them, not one branching into seven, but seven spaced far enough from each other that the One who appeared to John could stand among them. Each of these lamp-bearers evidently held a light—and together they gave a special brilliance to the scene. It is not unlikely that since they were intended to represent the seven churches of Asia that they were arranged in an order resembling these churches. The scene doesn’t take place in the temple, as many assume, for there is nothing that resembles the arrangement of the temple except for the lights themselves. The location remains the island of Patmos, and there is no evidence that John thought he was some other place, or that he thought for a moment that he had been translated to the temple in Jerusalem. There can be no doubt about what is represented, for it is expressly declared in Revelation 1:20 that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as a symbol of true religion; Christians are represented as “the light of the world” (Matthew 5:14) (compare Philemon 2:15 and John 8:12), and a Christian church may be represented as a light surrounded by darkness.
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
“And in the midst of the seven candlesticks,” pictures One encircled by seven lamp-bearers. This shows that the representation could not have been like what Zechariah saw in his vision (Zechariah 4:2), where the prophet sees “a candlestick made of gold, with a bowl upon the top of it, and his seven lamps thereon.” In John’s vision, there was not one lamp-bearer, with seven lamps or branches, but there were seven lamp-bearers, arranged in such a way that the likeness of the “Son of man” could stand in the midst of them.
“One like unto the Son of man.” This was evidently the Lord Jesus Christ Himself, for He is often called “the Son of man.” It is apparent from Revelation 1:18 that the apostle saw the Savior, the God-man. The expression rendered “like unto the Son of man,” should have been “like unto a son of man”; that is, like a man, a human being, or in a human form.
The phrase, “the Son of man,” is often applied to the Lord Jesus in the New Testament, and always, except in three instances (Acts 7:56; Revelation 1:13; Revelation 1:13), by the Savior himself, apparently to denote his loving interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself as such. The idea would seem to be, that the person he saw resembled “the Son of man”—the Lord Jesus, as he had seen him in the days when He had a body of flesh, though it seems that he did not know that it was actually Jesus until he was informed of it (Revelation 1:18). Perhaps the clothing in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus, that it cannot be expected that he would immediately recognize him as the same person.
“Clothed with a garment down to the foot” suggests a robe extending down to the feet, or to the ankles, leaving the feet themselves visible. The allusion here, no doubt, is to a long, loose, flowing robe, such as was worn by kings.
“And girt about the paps,” that is, “around the chest.” It was common in the East, and still is, to wear a girdle2 to confine the robe, as well as to form a beautiful accoutrement. This was commonly worn around the waste of the person, but it would seem also that it was sometimes worn around the chest.
“With a golden girdle[2],” made either entirely of gold, or, more probably, richly ornamented with gold. This would naturally suggest that the person who wore it was of high rank, probably one of princely rank. The raiment described here was not that of a priest, but that of a king. It was nothing like that which the Redeemer wore when he dwelt upon the earth; it was, therefore, designed to indicate His royal state in heaven where He is seated at the right hand of God. At this time, He is not represented with a crown and scepter, and perhaps the main idea is that He is one of high rank, unusual dignity, and one suited to inspire awe and respect. In other circumstances, in this book of Revelation, this same Redeemer is portrayed wearing a crown, and going forth to conquest (See Revelation 19:12-16). Here the depiction seems to have been designed to impress the mind with a sense of the greatness and glory of Jesus Christ who suddenly made His appearance.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
“His head and his hairs were white like wool, as white as snow,” that is, very white or perfectly white. The first thing this suggests to the mind of the apostle is that it has the appearance of wool, and then the thought occurs to him—“His hairs are as white as snow, the purest white which the mind conceives. It is not uncommon to find in the Bible the comparison of anything with wool and snow to indicate that it is especially white. (See Isaiah 1:18[3])
The depiction was well-suited to signify majesty and authority; and this would be best accomplished by the image of one who was respected because of his years. Thus, in the vision that appeared to Daniel (Daniel 7:9), it is said concerning the One who is called there the “Ancient of Days,” that “his garment was white as snow, and the hair of his head like the pure wool.” It is not unlikely that John had that representation in his mind’s eye, and for that reason he would be impressed with the conviction that this was a manifestation of a divine person. We are not necessarily to suppose that this is the form in which the Savior always appears now that He is in heaven, any more than we are to suppose that God always appears in the form in which he was manifested to Isaiah (Isaiah 6:1), to Daniel (Daniel 7:9), or to Moses and Aaron, Nadab and Abihu on Mount Sinai (Exodus 24:10-11). The idea is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of His majesty and glory.
“And his eyes were as a flame of fire,” i.e., bright, sharp, penetrating; as if everything before them was light, or perhaps, they would penetrate into the very thoughts of people. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Daniel 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel that his eyes were “as lamps of fire.” Numerous instances of this comparison may be seen in ancient writings.
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
“And his feet like unto fine brass” is similar to Daniel 10:6: “And his arms and his feet like in color to polished brass.” And it is also very like Ezekiel 1:7: “and they” (the feet of the living creatures) “sparkled like the color of burnished brass.” The word translated here as “fine brass,” actually means “white brass.” The metal referred to was undoubtedly a type of brass well-known for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The color can be fluctuated considerably by varying the different proportions of the two ingredients. The exact proportion of the ingredients in the metal referred to here cannot now be determined.
“As if they burned in a furnace,” that is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely inside of a furnace. Anyone who has ever looked at the dazzling brilliance of metal in a furnace has an idea of the image presented here.
“And his voice as the sound of many waters” was hard for me to understand until I recognized that he is comparing the “voice” to the roar of the ocean, or a waterfall. Nothing could be a more inspiring description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures—“And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory” (Ezekiel 43:2). (Also see Revelation 14:2; Revelation 19:6, Ezekiel 1:24; Daniel 10:6.)
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
“And he had in his right hand seven stars,” representing the angels of the seven churches listed in 1:11. It doesn’t say how He held the stars, so we may hazard a guess. It may be that they appeared to rest upon his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and had some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers (see Revelation 1:13), they were arranged so as to represent the relative position of the seven churches.
“And out of his mouth went a sharp two-edged sword[4]”—the two edges were designed to cut both ways—it is probably referred to here as a striking symbol of the penetrating power of truth, or of the spoken words that are produced by the mouth. This phrase is designed undoubtedly to show that His words, or His truth, had the power of cutting deep, or penetrate the soul. Isaiah 49:2, says this about the same person, “And he hath made my mouth like a sharp sword.” And in Hebrews 4:12, we’re told, “The Word of God is quick and powerful, sharper than any two-edged sword. . . ”
The only difficulty here is in regard to the apparently bizarre depiction of a sword which seemed to come from the mouth. There have been several explanations offered in an attempt to clarify the meaning of this scene, such as (a) Perhaps it is not necessary to assume that John means to say that he saw such an image. He heard Him speak; he felt the penetrating power of His words; and it seemed to him as if a sharp sword proceeded from His mouth. (b) Perhaps it is not necessary to suppose that there was a visible representation of this—it may be entirely a figurative representation. (c) Though there were visible and impressive symbols of His majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.
“And his countenance” is a reference to His face. There had been specific descriptions of some parts of His face before—of his eyes for example—but this is a representation of His whole face; of the general splendor and brightness of His countenance.
“Was as the sun shineth in his strength,” that is, the full splendor of His countenance was visible, like the sun when unobscured by clouds and there is nothing to block its rays. Compare the following three verses:
Judges 5:31: “But let them that love him (the Lord) be as the sun when he goeth forth in his might.”
2 Samuel 23:4: “And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds.”
Psalm 19:5, “Which (the sun) is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.”
There could be no more striking description of the majesty and glory of His countenance than to compare it with the overpowering splendor of the sun. This completes the description of the personification that appeared to John. The reason for giving John this representation was evidently to impress him with a sense of His majesty and glory, and to prepare the way for the impressive nature of the communications which he was to make. It is obvious that this appearance must have been a representation of the Savior. But beyond that, we can only say with some degree of certainty what the representation is NOT:
IT IS NOT representative of the Redeemer as he rose from the dead—a middle-aged man.
IT IS NOT representative of the Redeemer as He appeared on the mount of transfiguration—where He retained his usual look and form though temporarily endowed with extraordinary brilliance.
IT IS NOT the form in which the Redeemed ascended to heaven for there is no evidence that the Redeemer was transformed when he ascended
IT IS NOT representative of a priest, for all the special habiliments[5] of a Jewish priest are missing in this description.
The appearance assumed by the image is evidently in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel, which was a suitable manifestation of a divine being, of one clothed in the majesty and power of God. We are not to infer from this that this is in fact the appearance of the Redeemer as He now looks in heaven, or that this is the form in which He will appear when He comes to judge the world. We have no knowledge of the appearance which he will assume when he comes to judge people. We are as ignorant of this as we are of our own form and appearance after the resurrection from the dead.
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
“And when I saw him, I fell at his feet as dead,” that is, as if I were dead or unconscious. He was overcome by the suddenness of the vision; he saw that this was a divine being; but he did not yet know that it was the Savior. It is not to be expected that in this vision he would immediately recognize any of the familiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the effect would have been just as overpowering as he described here.
The subsequent revelations of this divine person would seem to imply that John did not instantly recognize him as the Lord Jesus. The response described here is one that often occurred to those who had a vision of God. Compare:
Daniel 8:18: “Now as he was speaking with me, I was in a deep sleep on my face toward the ground; but he touched me, and set me upright.”
Daniel 8:27: “And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king‘s business.”
Also compare Exodus 33:20; Isaiah 6:5; Ezekiel 1:28; Ezekiel 43:3; Daniel 10:7-9, Daniel 10:17.
“And he laid his right hand upon me,” in order to raise him up. Daniel 8:18 reads, “He touched me and set me upright.” We usually stretch out the right hand to raise up one who has fallen.
“Saying unto me, Fear not”—Jesus said the same thing in Matthew 14:27, “It is I; be not afraid.” The fact that it was the Savior, though he appeared in this form of overpowering majesty, was ample reason for why John should not be afraid. Then he immediately adds that he was “the first and the last,” that though he had been dead he was now alive and would live forever, and that he had the keys of hell and of death. It is evident that John was overwhelmed by that startling emotion which the human mind must feel when there is evidence of the presence of God. This is how people feel when God seems to come near them by way of the impressive symbols of His majesty—He is in the thunder, the earthquake, and the storm. (Compare Habakkuk 3:16; Luke 9:34.) Yet, even in the midst of the most awful manifestations of divine power, the simple assurance that our Redeemer is near us is enough to dispel our fears, and diffuse calmness through the soul.
“I am the first and the last”—see the notes at Revelation 1:8. This is stated as one of the reasons why he should not fear—because He was eternal: “I have always lived—have lived through all the past, and will live through all that is to come—and therefore I can accomplish all my promises, and execute all my purposes.”
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
“I am he that liveth, and was dead.” Jesus was dead before they took Him off the cross—but now I live, and shall continue to live forever. This would instantly identify Him as the Lord Jesus Christ, for no one else could make that claim. He had been put to death; but He had risen from the grave. This also is given as a reason for why John should not fear; and nothing would calm his fears more than this. He now saw that he was in the presence of that Savior whom more than half a century earlier he had so tenderly loved, and whom, though now long absent, he had faithfully served, and for whose cause he was now on this lonely island. His faith in His resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb.
“Behold, I am alive forevermore,” that is, I am going to live forever. Death can never again cut Me down, and I will never again sleep in the grave. Since He was going to be “alive forevermore,” He could accomplish all his promises, and fulfil all his purposes. The Savior is never going to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Our friends will die, but He will not die; when we die, He will still be on the throne.
“Amen” is a word used here to express strong affirmation—as if he had said, it is “truly,” or “certainly so.” See the notes on Revelation 1:7. This expression is one that the Savior often used when he wished to emphasize, or to express anything strongly. (Compare John 3:3; John 5:25)
“And have the keys of hell and of death”—the word rendered “hell” is “Hades” and it refers to the underworld; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy, enclosed with walls, and entered through gates which were fastened with bolts and bars. To hold the key of hell means that He had power over the invisible world. It was appropriate for the Savior to represent himself as having this authority, since He had himself been raised from the dead by His own power (compare John 10:18), thus showing that the dominion over this dark world was entrusted to Him.
“And of death” is another personification. Death reigns in the underworld, but the Savior holds the key to His wide-extended realms, and He can have access to His Empire when He pleases; he can release all whom he chooses, and confine there whoever He pleases. Because Christ will live eternally, he always retains this power over the regions of the dead, and the whole world of spirits, therefore, it may be said with certainty that we have nothing to dread if we put our trust in Him. We do not need to fear to enter a world which He has entered, and from which He has arisen, achieving a glorious triumph; we should not fear what the dreaded king that reigns there can do to us, for His power doesn’t extend beyond the permission of the Savior, and in his own time that Savior will call us forth to life, to die no more.
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
“Write the things which thou hast seen,” i.e., “Write in the book a description of everything you have seen.” Revelation 1:10-18 proves that John obeyed the Lord’s command.
“And the things which are” refers to those things which appeared to the apostle in his vision, which were designed by God to represent the condition of the seven churches. He had not only seen the Savior—he had seen seven lampstands, and seven stars in the hand of the Savior—and now he is commanded to record the meaning of these symbols, as they refer to things actually existing in the seven churches, at that time. This interpretation is confirmed by Revelation 1:20.
“And the things which shall be hereafter.” The Greek words rendered “hereafter” mean “after these things.” He was to accurately document the things he saw in his vision, and then to record everything that would occur “after these things,” that is, the images, symbols, and truths, which would be revealed to him after what he had already seen. This phrase definitely refers to future times, but it does not say when they will begin or how long they will continue—whether it extended only for a few years or whether it embraced all coming time. All we know for certain is that the revelations which were yet to be made referred to events which were to occur after those things that were taking place at that time; however, it would seem that it would stretch far into future years, and that it was designed to give at least an outline of what would be the character (or the nature, disposition, moral fiber) of the future in general. How would you, my friend, evaluate the character of your generation?
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
“The mystery of the seven stars.” The Greek word "musterion," which has been translated here as "mystery" did not mean something that is obscure or incomprehensible; rather it meant a truth given and revealed only to a select few that was unknown until it was revealed. When disclosed, it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were meant to signify in his vision, and to send the explanation to the churches. These instructions implied that the meaning of the symbols would be beyond the ordinary powers of the human mind to figure out, and that's why John was directed to explain the symbols. The obvious truths which they would convey would be that the ministers of the churches, and the churches themselves, were intended to be lights in the world, and for that reason they should burn clearly and steadily. There were particular truths of great importance inherent in these symbols, which John was to explain more fully.
“Which thou sawest in my right hand” has been translated from the Greek words meaning, “upon my right hand,” which gives some support to the opinion that the stars, as they were seen, appeared to be placed on His hand, that is, on the palm of His right hand as he stretched it out. The expression in Revelation 1:16 is, that they were “in his right hand”; but the language used here is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand,
“The seven golden candlesticks,” that is, the truth which these symbolic representations are designed to convey.
“The seven stars are,” that is, they represent, or they denote—in accordance with a common usage in the Scriptures.
“The angels of the seven churches” does not refer to them as a group, for He addresses each of them as individuals, giving each one a message directed to “the angel” of each particular church (Revelation 2:1; Revelation 2:12). The meaning is evident; that what was recorded should be directed to them, but not to them exclusively as individuals, but in their role as pastor (preacher, teacher) presiding over or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the “angel” (pastor) as representing the church, and to be communicated by him to the church under his care. There has been much diversity of opinion in regard to the meaning of the word “angels,” as it is used here. The advocates of Episcopacy[6], have argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was just a single church in a city as large as Ephesus, or in any of the other cities mentioned. The word “angel,” as it is used here, means “a messenger,” and is usually applied to celestial beings (messengers) sent by God to convey or to do His will. Though this is the common meaning of the word, it may be used to denote anyone who is a messenger, and hence, anyone who is employed to communicate the will of another; to transact his business, or, to act in his place—to be a representative. In order to determine the meaning of the word as it is used in this place, and in reference to these churches, consider the following remarks pertaining to the word “angels”:
It cannot mean a literal angel, for no one would propose that such a being presided over these churches.
It cannot be shown to mean that messengers had sent to John by the churches, and that these letters were given to them to be returned by them to the churches, because
There is no evidence that any such messenger had been sent to John.
It is very unlikely that while he was in exile on Patmos, that such a thing would be permitted.
The message was not sent by them, it was sent to them “Unto the angel of the church in Ephesus write,” etc.
it cannot be proved that the reference is to a prelatical[7] bishop presiding over a group or circle of churches, called a diocese; for:
There is nothing in the word “angel,” which when used in this connection, would be especially applicable to such a high-ranking person, since it can be applied to a pastor of a single church, as well as to a bishop of many churches.
There is no evidence that there were any such groups of churches then that would constitute an episcopal diocese.
The use of the word “church” in the singular, as applied to Ephesus, Smyrna, etc., somewhat implies that there was just a single church in each of those cities. Compare Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; see also similar language in regard to the church in Corinth, 1 Corinthians 1:2; in Antioch, Acts 13:1; at Laodicea, Colossians 4:16; and at Ephesus, Acts 20:28.
There is no evidence that a successor to John had been appointed at Ephesus, if, as they suppose, he was “bishop” of Ephesus; and it is doubtful that they would so soon after his banishment show him such a lack of respect by appointing his successor so soon.
It is highly possible that there was a single church in each of these cities; Antioch, Corinth, Rome.
If John was a piclatical “bishop,” it is probable that he had authority” over the whole group of churches including the seven: yet here, if the word “angel” means “bishop,” we have no less than seven such bishops immediately appointed to succeed him.
The supposition that this refers to prelatical[8] bishops is so forced and unnatural that many Episcopalians are compelled to abandon it.
if the word does not mean literally “an angel”; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to someone who presided over the church as its pastor, and through whom a message might be sent to the church. If this is the proper understanding, then the pastor or “angel” would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it—as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word:
The word “angel” is used in the Old Testament to denote a prophet; that is, a minister of religion sent by God to communicate his will. Thus in Haggai 1:13 it says, “Then spake Haggai, the Lord‘s messenger.”
It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Malachi 2:7 states, “for the priest‘s lips should keep knowledge, for he is the messenger of the Lord of hosts”— that is, “angel of the Lord of hosts.”
The name prophet is often given in the New Testament to the ministers of religion, appointed by God to proclaim or communicate His will to His people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament.
There was no reason why the word might not be employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation.
The supposition that a pastor of a church is intended will meet all the circumstances of the event, because:
It is an appropriate designation;
There is no reason to suppose that there was more than one church in each of the cities referred to;
it is a term which would express the respect in which the office was held;
It would impress upon those to whom it was applied a solemn sense of their responsibility.
Furthermore, it would be more appropriately applied to a pastor of a local church than to a prelatical8 bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, dispenses to them the bread of life, goes into their abodes when they are afflicted, and administers the funerals of their loved ones, than to the union existing between the people of an extended diocese and a prelate (bishop, high-ranking official, etc.)—the formal, infrequent, and, in many instances, stately and pompous visitations of a diocesan bishop—to the sympathizing relationship between him and the people scattered in many churches, who are visited at infrequent intervals by one claiming a “superiority in ministerial rights and powers,” and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the “angel of the church” was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute His will, to communicate His message, and to convey important edicts of His to His people. To no one could the communications in this book, intended for the churches, be more confidentially entrusted than to a pastor.
There is within this passage the awe-inspiring vision under which this book opens, and the solemn commission which the writer of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a marvelous revelation could have existed. To John, the most beloved of the apostles, and now the only one of the Twelve still alive; to him who had been a faithful laborer for Christ for nearly 60 years after the death of the Lord Jesus, who had been the bosom friend of the Savior, who had seen him on the mount of transfiguration, who had seen him die, and who had seen him ascend into heaven; to him who had lived when the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Savior and His cause, it was appropriate that such heavenly communications should be made. In a lonely island; far away from the homes of people; surrounded by the ocean, and amid barren rocks; on the day consecrated to the worship of God and the reading of His word—the day observed as a memorial of the resurrection of His Lord, it was most fitting that the Redeemer should appear to the “beloved disciple” in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of heavenly visions, what would occur in future times, and especially at the consummation of all things.
SPECIAL NOTES AND SCRIPTURE
[1] Scala refers here to the shells of sea creatures and snails that accumulate on the beaches.
[2] Girdle—a belt made commonly of sackcloth, linen, or leather.
[3] (Isaiah 1:18, NIV) “Come now, let us settle the matter,” says the Lord. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.
[4] The sword was an essential part of the armor of an ancient soldier. His other weapons were the bow, the spear, or the battle-axe. But, without a sword, no soldier would have regarded himself as well armed. The ancient sword was short, and usually two-edged, and resembled a dagger.
[5] Habiliments, accouterments or trappings or clothes worn in a particular profession, way of life, etc.
[6] Episcopacy: A system of church government in which bishops are the chief clerics.
[7] Prelatical— A high-ranking member of the clergy, especially a bishop.
[8] Prelatical Of or pertaining to prelates or prelacy; as, prelatical authority. A high-ranking member of the clergy, especially a bishop, or a group of bishops, collectively,
