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The Revelation of Jesus Christ

Introduction

There are a lot of books in bookstores, on our devices, and on the internet. Too many to read. There are science books, comic books, cooking books, classic books, history books, math books, political books, how-to books, how-not-to books. There are books published every day, every hour, every minute. There are books I would never want to read, books I would be interested in reading, and books that I know are must-reads.

There are reference books, manuals, and coffee-table books. You know, the kind that you put out so people who come to your house will think you read them when they’re just for display, even though everybody else does the same thing so, in some sense, you’re not fooling anyone.

Then there are those books that are indispensable. These are the kinds of books we try to get everyone to read. Of course, there are no books more valuable to read than the Bible. And within the sixty-six books of the Bible, there is no other book in the Bible that claims for itself the promise of blessings for those who read it like the book of Revelation does. Certainly, blessing comes when we read any part of the Bible. After all, in Matthew 24:35, Jesus says, “Heaven and earth will pass away, but my words will not pass away.”

But Revelation is the only book that includes blessing as a direct result of reading, provided reading is accompanied by action. We see in this first section of Revelation, the prologue to the rest of the letter/vision, that this is a book about Jesus and a book given by him. No wonder there is a blessing attached to its reading!

Exposition

From the start of Revelation, we get a lot of information. First, John tells us this is a “revelation.” Our word “revelation” comes from the Greek word apokalupsis, which is transliterated “apocalypse” in English. This word could place John in line with the Jewish apocalyptic literature of the day, but, according to Ladd, John is different for several reasons. John names himself as the recipient of the vision, while Jewish apocalyptic literature is often written with a pseudonym. John’s vision is written from the perspective of the present about the future, not placed, like Jewish literature, back in time and speaking of current events. And John’s vision is a positive understanding of God’s control, whereas Jewish literature is typically very pessimistic.28

As we read the apocalypse of John, we have to remember that this is apocalyptic imagery. What must soon take place may be couched in very symbolic terms, hard for the twenty-first century reader to understand. In other words, first-century readers would have more readily picked up the symbols and Old Testament allusions from which Revelation borrows much of its imagery.

But even Old Testament prophets did not understand everything they wrote. 1 Peter 1:10–11 says, “Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories.”

Our experience of Revelation in contrast to a first-century reader’s experience of Revelation is similar to how someone from the fifteenth century might feel if an American talked about a yellow penalty flag in football. Most Americans instantly recognize what a yellow flag symbolizes, but a fifteenth-century person would be mystified without the right contextual knowledge. In studying the book of Revelation, we must be diligent in our study of the Old Testament and, even so, realize there are some things we just may not understand fully yet.

This is a “revelation of Jesus Christ” (Revelation 1:1, emphasis mine). This could either be interpreted as a subjective genitive (a revelation given by Jesus Christ), or an objective genitive (a revelation about Jesus Christ). Mounce, among others, takes the subjective genitive view, saying, “Christ is the revealer, not in the sense that he accompanies John on his visionary experiences (angels play this role), but in that he alone is worthy to open the scroll of destiny (Revelation 5:5, 7) and disclose its contents”29 (Revelation 6:3, 3, 5, 7, 9, 12; 8:1). Both Beale30 and Thomas31, however, believe the text can be read either way, as do I.

The reader’s takeaway should be that this book is about Jesus Christ and his victory and a book given by Jesus Christ to the church—both the first-century churches in Asia Minor and to all churches past and present. That is the beauty of the book of Revelation. Revelation has always been applicable at all times, and at all times it is focused on Jesus Christ, who is the same yesterday, today, and forever.

There is an urgency to John’s writing. When I was a kid and heard my mother yelling from the house, “Andy, you come here right now!”, her specific emphasis of words told me how fast I should get back to the house. If she said, “Andy, come here right now” with no emphasis, I would jog home. But if she said, “Come here right now!”, I’d run fast. Revelation is a “Come here right now” kind of book.

This revelation is about things that must soon take place. The time is near, John declares. The world was at a critical point, the signs and circumstances of the times indicating that Jesus would come soon. Modern-day readers may be confused by the language of imminence. Have we seen these events yet or have we not? Are we still waiting? How long must we wait, and what does “soon” mean to John or to Jesus? We must understand the importance of the little Greek word δεῖ (dei), which means “must” or “necessary.” The sovereignty of God underpins all of this. These things must take place because God’s will must be accomplished. God’s sovereignty is a common theme running through Revelation. Osborne notes that in John’s writings δεῖ refers to God’s will and way (see John 3:30; 4:20, 24).32

But what about the timing? If it is necessary that these things take place under the sovereign plan of God, how are we to understand the phrase “soon”? Mounce writes, “History is not a haphazard sequence of unrelated events, but a divinely decreed ordering of that which must come to pass. It is a logical necessity arising from the nature of God and the revelation of his purpose in creation and redemption.”33 In light of this, we may understand “soon” in a straightforward sense. From the perspective of the prophet, the end is always imminent. The church in every age has lived with the expectancy of the end of all things in its day. Imminence describes an event possible any day and impossible no day.34 Contrary to this perspective, Beale thinks that “soon” refers to the “definite, imminent time of fulfillment, which likely has already begun in the present.”35 He bases this on Daniel’s understanding of “soon” as not the rapid manner of the fulfillment of the prophesy but its temporal fulfillment. The activities of the revelation would begin in John’s generation and had already taken place. The beginning of the fulfillment, and not the final fulfillment, is the focus of Revelation. The events described have already begun to take place.36 There is a “now” and “not yet” aspect to the prophesies of Revelation, just as in the prophesies of the Old Testament, upon which Revelation heavily relies.

There is a defined order of dissemination in Revelation. We see it in chapter 1, and later we will see it in chapter 22. The revelation about Jesus is revealed by Jesus to an angel who then reveals it to John. Beale sees the chain even more completely from God to Jesus to an angel to John to Christian “servants.”37

John bears witness to the word of God and the testimony of Jesus Christ, the subjective genitive mentioned earlier, the testimony that is witnessed to by Christ.38 John is shown these things. The word for “shown” is the Greek word ἐσήμανεν (esemanen). This word, which has a sense of symbolic or analogical communication, is nicely suited to this book and should warn us not to expect literal descriptions of what John sees, but a symbolic portrayal of the things to come.39

Blessing is promised to all who read, hear, and keep the words of the prophesy. Those who read and hear the word of this prophesy in the context of what will be described will be able to stand firm and be resolute in their faith, even in the midst of suffering, because the time is near. The suffering of the saints is limited. Revelation should not only be considered a handbook for future things, but a call to moral and ethical faithfulness. John puts his writing on par with the Old Testament prophets, expecting obedience from believers. We will see this again in Revelation 22.40 Osborne points out that the idea of hearing and obeying are common themes in John’s writing in his gospel (John 1:37, 40; 4:42; 5:25, 28–29; 8:38, 47; 10:3–4, 27; 12:47; 14:23–24) as well as in Revelation (1:2, 9; 6:9; 17:17; 19:9, 13; 20:4).41 We cannot be content with simply knowing what the book of Revelation says. Taking our cues from its warnings and encouragements, we must be faithful to deepen our understanding and commitment to Jesus Christ who is coming soon. Whatever it means specifically, the end is near, near enough that our obedience is required now. The death and resurrection of Christ inaugurated a new ethical code as well as the long-awaited kingdom of the end times, which the Old Testament (Daniel, for example) had predicted, a kingdom that will continue to exist through the church age.42

True to its form as a letter, John begins his address to the churches in Asia Minor with the common greeting of first-century letter writers, offering them grace and peace. We see Paul use the same formula in his letters. John is writing to seven specific churches in Asia Minor. These churches may be literal churches, or they may be representative churches of all the churches that were in Asia Minor at the end of the first century. In other words, the letter was sent to Ephesus first, but the congregation of Ephesus could have been a hub or representative congregation for others around it. Although there is a specific character to the warnings from Jesus to each congregation, setting the letter in a specific time period to a specific people, there is a universal character as well.43 John is giving these seven churches more than just a perfunctory greeting. He was earnestly praying that the grace of God be given to his readers. And this God John describes next.

The phrase “him who is and who was and who is to come” (Revelation 1:4) is important. If the letter of Revelation is given about the times that will soon take place, this phrase assures the reader that all is held in the hands of God—all past, present, and future. This threefold identity of God is probably a nod to Exodus 3:14, where God tells Moses, “I am who I am.” What appears to be incorrect grammar in John’s Greek rendering (there is no noun for God, but the pronoun is used), is actually kept in the nominative case on purpose to highlight the Exodus 3:14 connection. The phrase may have also been a common, well-known title for God in Judaism.44 Likewise, Aune notes that John is the first Christian author to use this pronoun as the divine name for God. (See Jeremiah 1:6; 4:10; 14:13; and 39:17 in the Septuagint.) Like Moses, John is authenticating the authority of his prophesy by appealing to the divine I am of Exodus 3:14.45

Part of a clear trinitarian formula appears with the next connecting phrase, “the seven spirits who are before his throne.” I see the Holy Spirit as the most obvious choice for the seven spirits. Beale does as well, denying that the seven spirits could be seven angels or archangels of Jewish writings (see 1 Enoch 20:1–8).46 Mounce disagrees. Although admitting it’s difficult to determine the meaning of the sevenfold spirits, he writes, “It would seem that they are perhaps part of a heavenly entourage that has a special ministry in connection with the Lamb.”47 I think it is safer and more consistent with John’s use of the number seven and the connection of the sevenfold spirit with the throne to see this as a reference to the fullness of the Holy Spirit and his perfection rather than as seven different spirits.

John identifies Jesus, the third member of the Trinity mentioned, with several significant titles: “faithful witness, the firstborn of the dead, and the ruler of kings on earth” (1:5) (see Philippians 2:5–11; Hebrews 12; Matthew 4:8–10—Jesus won the kingdoms of the earth through his death on the cross, not as a gift from the devil), “him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father” (1:5–6).

These titles become important themes throughout the book of Revelation. Jesus, as the faithful witness, gave his life as the first-fruits of the sacrifice presented to God. This is a witness and sacrifice that will be asked of his followers as well. Jesus was faithful to God’s call on him and his mission to come to the world and willingly give up his life for the salvation of the world. He was a witness of God. He was God in human form, a testimony or witness to the character of God.

The second title, “the firstborn of the dead,” is connected to two ideas in Revelation. First, Christ has taken control of death and will destroy it (firstborn in the sense of Psalm 89:2748, as the exalted Messiah—see also Colossians 1:15 and Hebrews 1:6), and second, Christ’s work on our behalf as the firstborn through his resurrection, in other words, the firstborn from among the dead.49 Jesus is firstborn not chronologically, but firstborn in the sense of sovereignty.50 We can also confess that Jesus was the firstborn out of the tomb, the first to be risen to glory, the forerunner of those who will be raised at the last day. This is the hope of final salvation that we have and a common theme in Revelation.51

This sovereign King, because of his love for us, freed us from our sins by his blood, and made us to be a kingdom and priests (1:5–6). A textual variant in verse 6 should be read as lusanti, not lousanti. The variant was probably caused by an incorrect hearing. The first, the correct reading, means “loosed” or “freed.” The second means “washed.” The phrase “freed us from our sins” is only found here in the New Testament. The idea of being freed from sins is based on Isaiah 40:2 (“her iniquity is pardoned [. . .] she has received from the Lord’s hand double for all her sins”), as well as the redemptive language of Exodus 19:6, which reads, “and you shall be to me a kingdom of priests and a holy nation.” This was God’s promise to Israel after freeing them from the slavery of Egypt via the blood of the slain lamb on their doorposts. Now kings and priests, the believers’ role is something that is done, accomplished, and/or administered in the present because of what Jesus has done in the past. (See Peter’s use of this idea in 1 Peter 2:5–11.)52 Ladd also makes the good point that the idea of people in the church as priests unifies the church and Old Testament Israel “in a bond of continuity. The church is the new and true Israel, inheriting the spiritual privileges of the Old Testament people of God.”53 Revelation explores this idea further, that we are in fact sealed by God, marked with his name. Because of that mark, God will keep us from spiritual destruction, for we belong to him and are his people. People like to read books that tell them how wonderful they are. But this is a book that tells us how wonderful the One who calls us is and makes us worth so much more because we belong to him.

Jesus is given the doxology in the second half of 1:6, where it reads: “to him be glory and dominion forever and ever.” This reminds the reader and the hearer that Jesus alone, not Caesar, is worthy of praise and devotion as the Lord of all, for redemption comes only through him and because of him.54 We must never lose the place of worship in the book of Revelation. Much of the vision that John receives, he receives in the presence of the One on the throne in the atmosphere of heaven itself. There are experiences of worship unlike he had ever seen or heard or felt. Revelation is a message of worship, giving us a picture of the glory of God, and of Christ, and a picture of his ultimate victory.

This is worship clearly ascribed to Jesus. There are plenty of passages in the Old Testament where worship was only given to God and only allowed to God and to no other. John attributing glory and worship to Jesus shows his understanding of Jesus as part of the Trinity on equal par with God the Father as one with the Father and the Spirit. This is a stark contrast to the cults that were calling Jesus a lesser deity or an angel.

No, John contends, Jesus is worthy of worship, and Revelation gives us many reasons why. We are so woefully inadequate in our worship because we don’t see Jesus for who he really is. Revelation allows us to get a more complete picture of the Lord in all his glory. The greater our vision of Jesus, the more real our worship will become.

And to this Jesus we look for a return “with the clouds” (1:7). Two passages give background to verse 7. In Daniel 7:13, one like a son of man is coming on the clouds of heaven. He is given authority and power on the throne. Verse 14 says, “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.” Another background passage is Zechariah 12:10: “[. . .] when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.” The One who is coming back is the One who was crucified. The peoples of the earth will mourn over his return because they crucified him.

The ones who crucified Jesus will realize that he is alive and real and coming as the judge. They will realize it is too late, that they mocked him when they should have worshipped him, denying him the glory that was only his to have. They persecuted his messengers instead of repenting. They will feel anguished sorrow at their unbelief.

But no anguish for those who know the truth and have chosen to follow Jesus. We have hope. Revelation gives us hope. We know Jesus will come. We also know that there are several things that must happen first, “soon.” We know the most important thing: Jesus wins!

As a reiteration of the truth of him who is and who was and who is to come, the Lord God declares himself the Alpha and the Omega in verse 8. These are the first and last letters of the Greek alphabet. God is all in all. There is no other before him or after him. God is in control of all history because he is before history and he is after history. This becomes an important theme for the churches mentioned in Revelation, especially those churches who are suffering. Interestingly, we will see this designation (Alpha and Omega) again, associated with the Lamb of God, Jesus the conquering one. He also, as well as God the Father, is the Alpha and Omega. This is the mystery of the Trinity, the Three in One.

Conclusion

Even in the midst of difficult circumstances in our lives and around the world, we can take comfort in knowing that Jesus is in control. In repenting of our sins, we are called to a more intimate relationship with Jesus. We can be encouraged that though this world is evil, and though we may suffer persecution and pain, we know that Jesus will win and bring us with him. We are encouraged by the hope of heaven, Jesus’ return, and the promise that the world of evil will one day end.

This encouragement should compel us to obey him, to trust and submit to his promises. For there is no one else who deserves our lives as much as the one who freed us. We receive blessing when we give over the control of our lives to Jesus, the central focus of John’s message.

28. Ladd, A Commentary on the Revelation of John, 20.

29. Mounce, The Book of Revelation, 64. See also Aune, Revelation 1–5, 12 and Osborne, Revelation, 52.

30. Beale, The Book of Revelation, 183.

31. Thomas and Macchia, Revelation,73.

32. Osborne, Revelation, 54.

33. Mounce, The Book of Revelation, 64–65.

34. Johnson, Hebrews through Revelation, 417.

35. Beale, The Book of Revelation, 185.

36. Beale, The Book of Revelation, 181–82. See also Ladd (Ladd, A Commentary on the Revelation of John, 22), who says that there is no problem in literally interpreting the “end is near” when we remember that the prophets of the Scriptures did not think chronologically (kronos) but rather were event-oriented (Kairos). The end was near from the perspective that the end had already begun in the death and resurrection of Christ. From the perspective of the throne of God, the end is near and has been near since Jesus rose. We are in the end, and have been since that time.

37. Beale, The Book of Revelation, 183.

38. Ladd, A Commentary on the Revelation of John, 23.

39. Mounce, The Book of Revelation, 65.

40. Mounce, The Book of Revelation, 66 and Ladd, A Commentary on the Revelation of John, 24.

41. Osborne, Revelation, 58.

42. Beale, The Book of Revelation, 185.

43. Beale believes that the concept of seven in Revelation is both literal and figurative. Here, in 1:4, it is literal, but elsewhere it could also be a case of synecdoche, a figure of speech in which the part represents the whole. The seven churches in Asia represent the universal church. Thus, Revelation would be a universal message (Beale, Revelation, 186–7). Aune disagrees. He believes that the concept of seven churches refers to the divine origin and authority of the message of John, not the universality of its recipients (Aune, Revelation 1–5, 29). However, we need to agree that there were seven historical churches in Asia Minor who actually received this letter. These are not symbolic creations in the mind of John.

44. Beale, The Book of Revelation, 188.

45. Aune, Revelation 1–5, 31.

46. Beale, The Book of Revelation, 189. See also Osborne, Revelation, 61; Thomas and Macchia, Revelation, 76; Ladd, A Commentary on the Revelation of John, 25; and Johnson, Hebrews through Revelation, 420–21.

47. Mounce, The Book of Revelation, 70. See also Aune, who considers the seven spirits as “the seven principle angels of God” (Aune, Revelation 1–5, 34–35), although he does admit that in Jewish literature it is rare to find a “spirit” reference to angels. It more often refers to the demonic.

48. Psalm 89:27 reads, “And I will make him the firstborn, the highest of the kings of the earth.” Beale writes, “John views Jesus as the ideal Davidic king on the escalated eschatological level, whose death and resurrection have resulted in his eternal kingship of his ‘beloved’ children (cf. v.5b), and this idea is developed in v.6.” Beale, The Book of Revelation, 191.

49. Osborne, Revelation, 63.

50. Ladd, A Commentary on the Revelation of John, 25.

51. See 1 Thessalonians 4 and 1 Corinthians 15.

52. Beale, The Book of Revelation, 194–5.

53. Ladd, A Commentary on the Revelation of John, 27. See Isaiah 61:6.

54. Osborne, Revelation, 72.