Commentary

Prologue, 1:1-3

The main portion of Revelation (1:4-22:21) has the form of a letter (see Introduction: Structure). 1:1-3 functions as its prologue. It helps to orient readers to the kind of contents they may expect. Stress is placed on the divine authority of the message (from God and Jesus Christ), its certainty (“must” in v. 1), and its crucial relevance (v. 3). God makes thorough provision for the communication process: the message originates with God the Father, is given to Jesus Christ, and is made known to John through an angel (v. 1). John testifies by writing it (v. 2), and all are encouraged to read and hear (v. 3).

Though Revelation comes in symbolic form, it is understandable. It is “revelation,” disclosing rather than hiding truth (v. 1). It is for “his servants,” not a special elite (v. 1). God expects us to “take to heart what is written,” to profit spiritually (v. 3). A blessing encourages people to read and hear (v. 3).

The book identifies itself as the revelation of Jesus Christ. This expression might mean a revelation with Jesus Christ as its source. Or it might mean a revelation with Jesus Christ as its principal content. Both possibilities express important truths.

Two factors weigh decisively in favor of the first meaning (Jesus Christ is source). First, the immediate context in 1:1-3 focuses on the means and channels of revelation. God the Father is the ultimate source, Jesus Christ is the mediator, he sends “his angel,” John writes the message, and others read it aloud (1:3). Second, though the rest of the book does indeed have a sustained Christological focus, the content is Trinitarian and not exclusively Christological in the narrowest sense. The focus is also on what happens in history. The events are mediated by Christ, but the events can still be distinguished from him.

How can the events take place “soon” (v. 1) if now almost 2000 years have passed? See 22:6, 7, 10, 12, 20. Spiritual war takes place throughout the church age, and the seven churches will soon experience all the dimensions of the conflict. Moreover, the “last days” of Old Testament prophecy have been inaugurated by Christ’s resurrection (Acts 2:16-17). The time of waiting is over, and God is conducting the final phase of his victorious warfare against evil. By such reckoning, today is “the last hour” (1 John 2:18).

The wording in 1:1 seems to be built on Dan. 2:45. In Dan. 2:45 God showed King Nebuchadnezzar “what will take place in the future.” In Rev. 1:1 God shows his servants what must take place “soon.” In Daniel the vision is impressively far-ranging. It starts with Nebuchadnezzar’s time, but then reaches out to encompass subsequent pagan world empires until the times when God’s kingdom is established (Dan. 2:44-45). This kingdom of God was inaugurated by the first coming of Christ (Mark 1:15; Luke 11:20; Rom. 14:17), but its consummation is still to come. We live “in the last days” (2 Tim. 3:1, 12; Heb. 1:2), in the middle of fulfillments that are still working themselves out. Daniel spoke of events that, from his perspective, were in the far future. These events are now happening around us. Hence, Revelation properly says that they are “soon,” in contrast to the distance that Daniel saw. We are to understand that these days—from the first century until now—are the “end times” of spiritual conflict, with “many antichrists” (1 John 2:18). Whether a secular clock measures the time until the Second Coming as a few hours or many centuries is irrelevant.

Verses 2 and 3 characterize Revelation in helpful ways. It is the testimony of Jesus Christ (v. 2). Because of the imminence of persecution threatening to suppress Christian witness (17:6), Revelation is full of the theme of witness. Jesus Christ is the preeminent witness (1:5; 3:14; 19:11). Imitation of him may include martyrdom (12:11). Revelation itself is a witness, a testimony. It intends in turn to strengthen the testimony of its readers. Its message carries full divine authority and authenticity (22:20, 6, 16; 19:10).

Revelation not only pronounces judgment on the faithless, but blessing on the faithful (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). In verse 3 the blessing is specifically on those who read and on those who hear. God encourages us not to shy away from the book just because some have wrongly viewed it as an impossible puzzle. In the first century, the one who reads would refer to a person reading the book out loud to a Christian congregation. Reading out loud was especially important when few copies were available and when some people could not read. But it is still valuable today, because churches as a body and not merely individuals are to respond (1:11; 2:1-3:22).

In verse 3, Revelation is prophecy. See 22:7-10, 18-19. Like Old Testament prophecy, Revelation combines visions of God’s future with exhortation to faithfulness. Prophecy is a preeminent form of the witness that all of us are to give as Christians (see note on 1:2).

We are to take to heart what is written (1:3). Revelation is not intended to tickle our fancy but to strengthen our hearts. (See Introduction: Interpretation.)

The Letter’s Greeting, 1:4-5a

1:4-5a consist in a greeting that belongs to the opening part of a normal Greek letter. See Introduction: Structure. In the first century, instead of the modern form “Dear Mary,” people wrote “X to Y” (author to reader), as the example in Acts 23:26 shows. Paul may have been the first to give letters a specifically Christian thrust by adding “grace to you and peace” instead of a more colorless introduction, “greetings” (Acts 23:26; James 1:1).

The human author identifies himself simply as John (1:4). John the Apostle was so well known to the seven churches that he needs no more precise identification. (See Introduction: Author.)

The book goes to the seven churches. Cf. 1:11; 2:1-3:22. Revelation is organized in sevens (see Introduction: Outline), the symbolic number of completeness (Gen. 2:2-3). The choice of seven churches not only expresses this theme but hints at the wider relevance of the message to all churches in all times (2:7, 11, 17, 29; 3:6, 13, 22; 1:1, 3; 22:7, 11-14, 16, 18-21). (See Introduction: Occasion.)

The Roman province of Asia lies in what is now western Turkey. The Apostle John resided in Ephesus, in Asia Minor, before the banishment of 1:9. He knew and sympathized with the people to whom he wrote. The incarnation of Christ is unique, but its principle is imitated every time God comes and speaks to us through human beings who are close to us and can identify with our circumstances.

Salvation comes from him who is, and who was, and who is to come. This designation of God is similar to the divine name in Exodus 3:14-15 (see also 1:8). God is Lord of the present, the past, and the future. Revelation deliberately introduces grammatical irregularities, which we can only begin to capture in English by translating “from he who is, and he who was, and who is to come.” Using an unchangeable he, instead of the expected him, underlines the absoluteness of God, absolute in his being, his sovereignty, and his relation to time. We might expect the last of the three phrases to be “who will be.” Instead, we have who is to come, underlining the dynamic unfolding of God’s plan. The meaning of the future resides ultimately in the expectation that God will come. He will appear in a final manifestation that brings history to its consummation. Accordingly, the drama of Revelation moves towards the Second Coming, and stirs up our anticipation and hope for the day of Christ’s appearing. The King is coming!

What are the seven spirits? From God alone come grace and peace, so we cannot make this phrase refer to mere creatures. The phrase describes the Holy Spirit in sevenfold fullness (see 4:5; Zech. 4:2, 6). Note the origin of grace and peace from the Trinity: God the Father (“him who is”), the Son (1:5), and the Spirit (cf. 1 Pet. 1:1; 2 Cor. 13:14).

The key role of Jesus Christ in the whole of Revelation is already anticipated in verse 5a. Christ is faithful witness, whom our witness imitates (see 1:2). He is the first-born from the dead, meaning that his resurrection is the foundation and pattern for the promised resurrection of believers (see Col. 1:18). Christ was apparently defeated when his religious enemies succeeded in putting him to death. But this apparent defeat according to human reckoning turned into a glorious, everlasting victory through his resurrection. Likewise, if Christians have to face martyrdom, their death is a defeat only according to worldly eyes. God will apply Christ’s victory to those who die for him (2:10; 11:11-12; 11:18; 14:13; 20:4-6). (See note on 1:18.) Finally, Christ is ruler of the kings of the earth. Roman imperial power or modern state power may seem very impressive and terrifying, but Christ’s power is infinitely greater. (On God’s rule, see note on 4:1-5:14 and Introduction: Interpretation.)

Praise, 1:5b-8

John praises God, in a way similar to the beginning of most Pauline letters. The themes of God’s sovereignty, redemption, and the Second Coming recur throughout Revelation.

Christ has loved us and freed us (1:5b), as Revelation shows more fully in 5:1-14 and 19:1-22:5. His love and his conquest over sin give us security in the midst of trials and disasters that Revelation will describe. And they give us motivation to persevere when persecution or temptation or weariness threaten to overwhelm us.

Freeing us from sin removes negative consequences. The positive side of redemption is found in being made a kingdom and priests (v. 6). Saints enjoy God’s rule and as priests have intimate access to him (Heb. 10:19-22; 1 Pet. 2:5-9). In the future they will reign with him (2:26-27; 3:21; 5:10; 20:4, 6). Even now people from all nations share in the priestly privileges given to Israel in Exodus 19:6. The purposes of redemption that were embodied in the exodus from Egypt, and the purposes of dominion given to man at creation, are both fulfilled through Christ (5:9-10).

The theme of priestly worship and access to God is complementary to the temple theme in Revelation (see note on 4:1-5:14).

In response to God’s salvation, praise and worship are fitting (v. 6). The theme of worship and praise of God extends through Revelation Note the praises in 4:8, 11; 5:9-10, 12, 13; 7:12; 11:15, 17-18; 12:10-12; 15:3-4; 19:1-8. Utterances of praise are an integral part of the spiritual war. True worship expresses our fundamental allegiance to God. This worship should then spill over with profound effect through all our lives.

As an integral aspect of our worship we long for the Second Coming of Christ (1:7). Anticipation of this coming is important throughout Revelation. All persecution and opposition will cease, and Christian sufferers will be vindicated (21: 4).

Worship depends focally on knowing who God is, and so God identifies himself as the Alpha and the Omega, the first and last letters of the Greek alphabet. God is Alpha Creator and Omega Consummator. He is Lord of all—past, present, and future, as suggested by “he who is …” (see 1:4; 4:1-5:14). His sovereignty in creation guarantees the fulfillment of his purposes in recreation (Rom. 8:18-25).

John’s Commission, 1:9-11

In verses 9-11 an identification of John and his circumstances—in which he represents the whole church—prepares the way for the first main vision in 1:12-3:22.

John could at this point have underlined his authority by calling himself apostle or prophet. Instead, he emphasizes his solidarity with his readers: he is your brother and companion. He is a representative for what all Christians can expect to go through.

Christian experience has two sides: suffering and kingdom. Revelation, like the rest of the New Testament, is blunt about the reality of suffering (e.g., Matt. 10:17-39; Acts 14:22; 2 Tim. 3:10-13; 1 Peter). But in suffering we have the consolation of God’s presence and his rule over us, which is already a participation in his kingdom (cf. 2 Cor. 1:3-11). In all circumstances we are victorious (Rom. 8:28-39). The combination of suffering and kingdom calls for patient endurance. The exhortation to endure and remain faithful runs through Revelation (2:2, 3, 13, 19; 3:10; 6:11; 13:10; 14:12; 16:15; 18:4; 20:4; 22:7, 11, 14). Revelation is not puzzling speculation, but practical exhortation in the midst of persecution and temptation (see Introduction: Occasion and Purpose).

Patmos is a small island off the west coast of Asia Minor. It had a Roman penal settlement, used for persons considered dangerous to good order. John had probably been exiled there on account of his uncompromising loyalty to Christ. John is thus a picture of the persecutions that may come to any Christian.

John received the revelations on the Lord’s Day, Sunday, the Christian day of worship celebrating Christ’s resurrection. The Sunday celebration anticipates the celebration of God’s final victory (19:1-10).

John was in the Spirit, so that the Spirit provided John with the special visions and transported him to the vantage points for viewing (see 4:2, 17:3; 21:10). The Spirit gave John inspired authority of a unique kind. But this unique level of inspiration is still a pattern for the witness that all Christians are to bear. The whole church is to “prophesy” in an extended sense, by bearing the “testimony of Jesus” (cf. 11:1-12; 12:17; 19:10; 22:9).

John hears a loud voice (v. 10). We infer from the subsequent verses that it is Christ speaking. Elsewhere loud voices and noises indicate the power and universal relevance of the messages and events (1:15; 4:1, 5; 5:2, 12; 6:1; 7:2, 10; 8:5, 13; 10:3; 11:12, 15, 19; 12:10; 14:7, 9, 15, 18; 19:1, 3, 6, 17). Sometimes angels rather than Christ are the speakers. But Christ always stands behind the angels as the ultimate mediator, whom they imitate. Only through Christ do we have access to God’s plan, his will, and the visions of his glory.

1:11 names the seven churches for the first time (see 1:4). The order is the same as that in which they will later receive seven distinct messages adapted to their needs (2-3). Perhaps intentionally, the order is also the one most convenient for a messenger who would travel from place to place to deliver the Book of Revelation to the churches.

Vision of Christ, 1:12-20

Christ appears to John in overwhelming glory (cf. 21:22-24). The description combines features from several places in the Old Testament. “Like a son of man” alludes to Dan. 7:13. The features of 1:12-16 are reminiscent of Daniel 7:9-10, 10:5-6, and Ezekiel 1:25-28, but include more distant similarities to many Old Testament appearances of God. The vision shows Christ as judge and ruler—first of all over the churches (1:20-3:22), but also over the whole universe (1:17-18; 2:27; 3:21). His deity, his authority, and his conquest of death guarantee final victory (1:17-18; 17:14; 19:11-16). This vision of God’s sovereignty, exercised through Christ, is a fundamental center point to the message of Revelation (see Introduction: Interpretation). Christ’s warrior-like fierceness and armor-like bronze (1:15) anticipate his role in the final battle (19:11-21) and look backwards on God’s battles in the Old Testament (Exod. 15:3; Deut. 32:41-42; Isa. 59:17-18; Zech. 14:3).

The lampstands symbolize the churches in their light-bearing or witness-bearing function (1:20; Matt. 5:14-16). The churches are the reality to which the symbolic lampstands in the tabernacle and the temple pointed forward.

Christ walks among the churches as Lord and Shepherd, just as God’s cloud of glory condescended to dwell in the tabernacle and the temple, which had their lampstands (Exod. 25:31-40; 1 Kings 7:49). God’s character as light (1 John 1:5) is supremely manifested in Christ (John 1:4-5; 8:12; 9:5; Acts 26:13), but is also reflected in various ways in his creation: in fiery angels (10:1; Ezek. 1:13; Dan. 10:5-6?), in natural light (21:23; Gen. 1:3), in the temple lampstands, in the churches, and in each individual person (Matt. 5:14-16). Christ thus presents the pattern in which the destiny of the whole universe is summed up (Eph. 1:10; Col. 1:16-17). Because all things hold together in Christ (Col. 1:17), the Trinitarian imagery of 1:12-20 and 4:1-5:14 forms a foundation in subtle ways for the whole of Revelation Because the Trinity is deeply mysterious, the imagery of Revelation has inexhaustible profundity.

Now let us look at some of the details. Christ is described as someone “like a son of man” because he fulfills the vision of Daniel 7:13-14. Daniel sees in the distant future a mysterious, exalted human figure who brings to an end the succession of godless, pagan world-dominating kingdoms: Babylon, Medo-Persia, Greece, and Rome. What was distant for Daniel has now become reality through Christ’s death and resurrection (1:18). Christ has received the promised dominion from the Ancient of Days. The effects of his authority are still working out in history. With the justice and discrimination of a judge he weighs the good and bad among the seven churches, and promises suitable rewards and punishments (chapters 2-3). He has the key role in judgment not only for the churches but for the world at large (6:1; 19:11-21).

The special term used for Christ’s long robe probably suggests a priestly robe, underlining his purity. Purity is required of churches and Christians if they are to remain in his presence (1:13, 20; 2:5). Purity is the foundation for the rectitude of his judgments. As priest he takes care of the lampstands in God’s temple.

The sash corresponds to Daniel 10:5 and to the sash or waistband of the high priest (Exod. 28:8), a normal piece of men’s clothing. What is striking is that it is golden, signifying the beauty, wealth, and exalted status of the one who wears it. The wealth of human beings is only a puny reflection of the majesty of God.

White head and hair correspond to the white of the Ancient of Days in Daniel 7:9, suggesting both purity and the wisdom associated with old age. Note that Christ shares the attributes of the Father, who is the reference point in the earlier passage in Daniel 7:9-10.

His eyes blaze with fire, as in Daniel 10:6. Fire accompanies the appearance of God (theophany) in many cases in the Old Testament (Dan. 7:9; Ezek. 1:4, 13, 27; Exod. 19:18; 3:2; Gen. 15:17; etc.). His eyes can see the secrets of human hearts (2:18, 23; Heb. 4:12-13), burning away sin and impurity.

His feet were like bronze glowing in a furnace. The purifying power of the fiery eyes carries over its associations to the feet, which have a fiery glow. Gleaming metal picks up Old Testament bright metal appearing in the presence of God, as in Ezekiel 1:4, 7, 27; Daniel 10:6. There seem to be a multiplicity of vague allusions. Bronze is a harder and more ordinary metal than gold or silver, and finds a frequent use in weapons. An association with judgment and war is suggested. The brightness and the association with fire again suggest judgment, but accompanied by intense purity, beauty, and glory. See also 2:18.

` The picture of Christ achieves its effect, not by limiting itself to some specific attribute of God, but by suggesting connections to many attributes, and by showing Christ as the original of which earthly splendors and earthly judges are only pale imitations.

Christ’s voice like the sound of rushing waters, repeats the theme of loud, authoritative voices from God, as in 1:10. Loud sounds occur in Daniel 10:6; Ezekiel 1:24; Exodus 19:16, 19.

In Christ’s right hand were seven stars, signifying the angels of the seven churches (1:20). He has control over the whole heavenly host, of which these angels are a representative sample.

A sword (verse 16) comes out of his mouth. It signifies the sword-like capability of Christ’s powerful word to bring punishment or reward (see 19:15, 21; Heb. 4:12-13; John 12:47-50; Matt. 7:24-27; Isa. 11:4).

His face was like the sun, continuing to emphasize the brilliant, bright majesty of Christ’s appearance. The theme appears in 21:22-25; Isaiah 60:1-3, 19-20; Revelation 10:1; Ezekiel 1:27.

John falls down, overwhelmed (v. 17). Christ is our friend, according to John 15:14-15. But he is more than a mere friend: he is awesome in majesty, power, and purity. Too many Christians in our generation have only seen Christ as a “buddy,” losing sight of his majesty. Revelation gives a strong, bracing antidote. C. S. Lewis captures something of the untameability of this picture in a famous passage from The Lion, the Witch, and the Wardrobe, in which a lion represents the Christ figure:

“Aslan a man!” said Mr Beaver sternly. “Certainly not. I tell you he is the King of the wood and the son of the great Emperor-beyond-the-sea. Don’t you know who is the King of Beasts? Aslan is a lion—the Lion, the great Lion.”

“Ooh!” said Susan, “I’d thought he was a man. Is he—quite safe? I shall feel rather nervous about meeting a lion.”

“That you will, dearie, and no mistake,” said Mrs Beaver; “if there’s anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.”

“Then he isn’t safe?” said Lucy.

“Safe?” said Mr Beaver; “don’t you hear what Mrs Beaver tells you? Who said anything about safe? ’Course he isn’t safe. But he’s good. He’s the King, I tell you.”

“I’m longing to see him,” said Peter, “even if I do feel frightened when it comes to the point.”

“That’s right, son of Adam,” said Mr Beaver, bringing his paw down on the table with a crash that made all the cups and saucers rattle. “And so you shall. Word has been sent that you are to meet him, to-morrow if you can, at the Stone Table.”

Christ says to John, “Do not be afraid” (v. 17), even as he says to us throughout Revelation. Whatever may happen to you, I am who I am, and I have the victory.

Christ is the First and the Last, Lord over the beginning and the end, just as is God the Father (22:13; 1:8; Isa. 41:4; 44:6; 48:12). He is also Lord over the middle point, in that his death and resurrection as a middle point have turned back the power of death not only for himself as a single man, but for all those people who belong to him. His possession of the keys of death anticipates 20:14, 21:4. At the consummation death shall be no more. The triumph through this one man then extends in its perfection to us, so that it becomes the permanent triumph of the entire new world (2:8; 5:9-10; 20:4-5; 22:1). Analogously, because of his transcendent authority Christ is able to give the promise of victory over death and Hades to the church (Matt. 16:18-19). See 3:7.

1:19 suggests a threefold division of Revelation into past (1:12-16; what you have seen), present (2:1-3:22; what is now), and future (4:1-22:5). Note the similar wording in 1:19c and 4:1 But the division is only a rough one, since each portion contains some references to all three periods.

The Messages to the Seven Churches, 2:1-3:22

Christ shows care for the churches by addressing each one according to its needs, with encouragement, rebuke, exhortation, and promise. He shows detailed knowledge of their condition (“I know”). Each of the messages contain allusions to circumstances or traditions of the city, some of which we are doubtless still unaware of. At the same time, all the churches are caught up in a universal calling to faithfulness and endurance until the promises reach their fulfillment in the heavenly Jerusalem. Their struggles contrast with the peace and satisfaction pictured in 21:1-22:5. The exhortations are reinforced in all but one case (Laodicea) by an opening allusion to some element of the majestic vision of 1:12-20. The exhortations therefore have universal bearing.

Moreover, the churches in view number exactly seven, the symbolic number of completeness. They stand for all the churches of that time and ours. In fact, the triumphs and failures and struggles of these churches are a kind of miniature catalogue of the sorts of things that we can expect to find in other churches throughout history. (But some interpreters have erroneously assigned the seven churches to seven successive ages of church history in order, a procedure for which Revelation gives no warrant.) According to God’s point of view, not all churches are equally healthy. Their faithfulness or laziness or complacency or tolerance of false doctrine are important to him, and make a difference both in how they should respond and how they are judged. We likewise need Christ-like discernment, illumined by the Spirit and by these examples, if we are to evaluate our own church situation accurately and respond faithfully.

Each message has the same basic form:

1. Addressee: “to the angel of the church in … write.”

2. Identification of Christ, alluding back to his majesty displayed in 1:12-20: “These are the words of ….”

3. Claim of knowledge: “I know.”

4. Evaluation: rebukes and/or commendations.

5. Promise or threat: usually “I will ….”

6. Promise to “him who overcomes.”

7. “He who has an ear, let him hear what the Spirit says to the churches.”

Elements 6 and 7 can occur in reverse order, and element 5 can occur mixed in with element 4.

Each message in also distinctive, corresponding to the distinctive character and circumstances of the churches. We may summarize the differences in the following table.

The Seven Churches

Who are the “angels” of the churches? The underlying Greek word can mean simply messenger. So some people have seen here messengers who physically carried the document and delivered it to the churches. Others have seen here the pastors of the churches, in their capacity as message bearers of God. But the visionary context of the Book of Revelation indicates that Revelation has actual angels in view. Specific angels have evidently been given responsibility with respect to specific churches, in a manner analogy to the attachment of heavenly “princes” to specific nations in Daniel 10:12-11:1. God’s heavenly presence is the power-center for the entire universe. The heavenly and earthly realms therefore interlock, and situations and processes in heaven have correspondences in mysterious fashion to processes on earth. Thus the same messages go both to heavenly angels and corresponding church in earthly locations.

The Message to Ephesus, 2:1-7

The church in Ephesus receives a mixed evaluation. It has commendable zeal for sound doctrine and the rejection of false doctrine (vv. 2, 6). But like many a modern student with doctrinal focus, it is short on love. The godly response is to see the failing and repent.

Otherwise, Christ threatens to remove your lampstand (v. 5). He alludes to the fact that the city of Ephesus had had to change location because of the gradual silting up of its river, the Cayster. It had been “removed” from earlier locations. By analogy, Christ threatens to dislocate and restructure the church unless she repents.

We know of the Nicolaitans only from here and later commentaries. They were a heretical group, probably holding views similar to the teaching of Balaam and Jezebel (see 2:14-15, 20). Christ hates their practices (v. 6). Their deeds are immoral and impure, in contrast to the purity of Christ, and this contrast makes them bad enough. But by teaching and enticing others, the Nicolaitans spread soul-threatening contagion and spiritual disaster to others as well. Likewise in our days we need to take seriously the evil of false doctrine and its practices.

Christ addresses him who overcomes in this and parallel verses to the other churches. He promises to faithful saints participation in all the aspects of the new Jerusalem that is to appear (2:11, 17, 26; 3:5, 12, 21; cf. 21:1-22:5). The tree of life, which appears in 22:2, symbolizes eternal abundant life in the presence of God (see John 10:10; 14:6; 4:14; 5:40).

The Message to Smyrna, 2:8-11

Smyrna is one of two churches for whom Christ gives encouragement and not rebuke. Smyrna faced serious persecution, including even death (v. 10). Christ’s assurance begins with underlining the fact that he is victorious over death (v. 8).

Non-Christian Jews may have been trying to get Christians in trouble by claiming that the church was not another Jewish sect, but an essentially non-Jewish group. If so, in the eyes of the Roman government they could like all Gentiles be required to show political loyalty to the government through participating in emperor worship. If they refused, as they must, they could be executed for treason. (See Introduction: Date.)

Such a situation would explain the phrase synagogue of Satan. The Jewish synagogue in Smyrna was composed not of all Jews in the area, nor of people who had never heard of Jesus Christ, but specifically of those who rejected the gospel. (Doubtless other Jews had responded favorably to the gospel and joined the church.) The rejecting Jews professed to worship God, but their opposition to Christians showed that they were in fact in the power of Satanic darkness (2 Cor. 4:4). Behind human opposition stands the more fundamental opposition of Satan, who seeks by all means to destroy the church (12:13-13:1).

Like others under persecution, the Smyrnans must persevere (1:9), be faithful. The city of Smyrna prided itself on faithfulness to Rome. But the only loyalty that matters ultimately is not loyalty to Rome but to Christ.

Christ promises the crown of life. The thematic connections go in several directions. Christ himself, as the one risen from the dead (v. 8; 1:18), is the ultimate source of true life, life from the dead. The promise also answers deftly the threat of persecution involving death. In addition, Christ links his claims with the life of the city as a whole. Smyrna’s goddess Cybele is pictured in coins with a crown consisting of a city battlement. The Smyrnan buildings on Mt. Pagos were said to look like a crown. Over against these claims, Jesus offers to impart the true crown.

The Message to Pergamum, 2:12-17

The church in Pergamum has borne persecution well (v. 13), but fails to reject false teachers (vv. 14-15). Taking up the fight for truth imitates Christ’s zeal for truth (v. 16).

Christ describes their location as where Satan has his throne. Pergamum possessed the oldest temple in Asia Minor devoted to emperor worship. But other, subtler Satanic influences are present, as we learn from the mention of Balaam and the Nicolaitans (cf. 2:6). Balaam (Num 22:5) gave Balak advice leading to the incident in Numbers 25:1-4, where Israel went astray after false gods and practiced sexual immorality. Similarly, Jezebel (2:20) and other professing Christians in the seven churches were indulging in pleasures offered by their pagan environment (see 17:1-19:10). The Nicolaitans, the same group as in 2:6, were probably a heretical group with teaching similar to what Balaam represented.

Christ’s promises to the faithful again contain multiple allusions. The hidden manna (v. 17) perhaps alludes to the manna kept preserved in the most holy place of the tabernacle (Exod. 16:33-35; Heb. 9:4). Christ promises to nourish the faithful with an unfailing supply of heavenly, spiritual food (see John 6:32-58). He also promises a white stone, recalling all the references in Revelation to white as a symbol for purity (e.g., 7:13; 19:14). Interestingly, pink granite dominated the buildings in Pergamum, because it was available locally. But in the ruins there one also finds special inscription stones of white marble, which would have had to be imported. These white stones gained in value not only from the superior beauty but from the trouble that people had to take to acquire them. Over against the prestige attaching to earthly displays, Christ promises the only prestige that matters—to be known by God. He thus gives a fitting motive to people who were in danger of being seduced into illicit mixing with paganism and its pleasures.

The Message to Thyatira, 2:18-29

The church at Thyatira has the opposite problem from the one in Ephesus. Love is strong here (v. 19), but not doctrinal purity (vv. 20-23).

As usual, Christ singles out those characteristics of his most relevant to the church’s situation. The Son of God has eyes like blazing fire to search the heart (v. 23), and feet of power to trample the wicked (cf. Isa. 63:3, 6). The feet are like burnished bronze. Links extend to 1:15, and from there to Old Testament appearances of God that have bright metallic luster (Ezek. 1:4, 7, 27; Dan. 10:6). There is also a suggestive link with the circumstances of the city of Thyatira. Thyatira had a guild of bronze workers famous throughout the region, and doubtless the whole city prided itself on its unique bronze products. Moreover, the Greek word for burnished bronze in v. 18 is unique: it occurs only here, in 1:15, and in later commentaries, but nowhere else in all of Greek literature! Why such a rare word? The best guess is that it was the trade name for the special kind of bronze produced in Thyatira. The Thyatiran guild carefully guarded a secret for a special way of making the metal, so that no one could get this specially prized kind of product except from Thyatira. No one, that is, except Christ. In him are hidden all the treasures of wisdom and knowledge (Col. 2:3). Thyatiran secrets about bronze are only a tiny echo of his wisdom and uniqueness. We have here an indirect rebuke of those who lust after secret knowledge, apart from Christ (v. 24).

The leader of the deviant, secret “knowledge” in the church of Thyatira is a woman called “Jezebel,” after the Jezebel of 1 Kings 16:31; 19:1-2; 21:5-26; 2 Kings 9:30-37. Like the Old Testament Jezebel this woman seduced people to sexual immorality and idolatry, two major forms of indulgence in pagan Asia Minor. See 14:8 and 17:1-19:10. She may have argued that those with her secret knowledge (v. 24) could see that an idol is nothing (cf. 1 Cor. 10:19), and that for people with deep “spiritual” knowledge the use of the body no longer made a difference. Her message was welcome because it made it much easier to mix with pagans in business and in social affairs, where food dedicated to idols and prostitution might be present. Sin can always come up with excuses to do what it wants, to do what is convenient and comfortable. It may take a prophetically penetrating criticism like John’s to bring people up short. Or it may take even more: the hand of God in punishment (vv. 22-23). Though it may be painful, this punishment is for the good of God’s children (Heb. 12:5-13).

Christ promises authority over the nations (v. 26) to people who must have felt puny and powerless in worldly ways. They did not enjoy the fame of Thyatiran bronze workers, or privileged access to secrets of worldly power, or smooth social relations with pagan idolaters. But they will inherit what is a much superior privilege. They dash the nations to pieces. It is not wanton destruction, but fulfillment of the plan of God set forth in Psalm 2:9. Specifically the rebellion of nations against Christ receives God’s wrath and destruction. All rebellion is forcibly wiped out. And New Testament Christians now know that the destruction of rebellion takes two very different forms: repentance and faith in Christ crucify the old rebellion; or the force of the fire of hell puts out the rebellion of the unrepentant.

Christ promises the morning star (v. 28) to the victors. Elsewhere he is himself the morning star (22:16). The brightness of a star suggests connections with the promise that churches and Christians will show forth light that reflects the original light of Christ (1:13, 16). The morning star, Venus, is the brightest star-like object in the night sky. The prominence of the morning star seems also to suggest an answer to the worldly puniness of Christians, indicating that they have weight and significance through Christ, and in the coming age their status will be made manifest.

The Message to Sardis, 3:1-6

The churches in Sardis and Laodicea receive the most severe rebukes. Sardis is dead, though still with a chance of reviving life (v. 2). And a few at Sardis remain faithful (v. 4). But the situation is all the more dangerous because the Sardisian Christians are deluded about their true state (v. 1). They are unconcerned. The lesson is devastatingly relevant for us. Churches can bear the name of church, and have a certain external reputation, when it is doubtful whether they are truly churches at all. The essence of a church does not consist in programs or buildings or past achievements or reputation or institutional greatness or in formal doctrinal correctness, but in life. This spiritual life comes only through fellowship with the living Christ, and is demonstrated through the seriousness of repentance and obedience. Christ reminds Sardis that he has the seven spirits of God. Only through receiving the Holy Spirit, represented by the figure of seven spirits (1:4), do we have life in God.

The church at Sardis once did have life (v. 3). Declension is a real possibility, then and now.

Christ calls first for repentance. But in his zeal he is prepared to take stronger measures if repentance is not forthcoming. I will come like a thief (v. 3). The seemly impregnable fortress of Sardis had in wartime been captured twice by surprise, probably at night. Christ warns that a similar experience will befall the church, unless they wake up.

Promises of purity, vindication, and reward come first of all to the “few” at Sardis who remain faithful (v. 4). But these few become an incentive to everyone to come back to a lost spirituality. Essentially the same promise comes to everyone who overcomes (v. 5). Life returns in fullness, as is fittingly symbolized by the book of life, the heavenly roster of those destined to new life (see 13:8; 17:8; John 6:39).

The Message to Philadelphia, 3:7-13

Philadelphia, like Smyrna, receives commendation. They have only little strength (v. 8), but they have kept my word. Like the Smyrnan church (2:9), they are being opposed by non-Christian Jews (v. 9). Christ holds out promises of victory and security to encourage them to persevere.

Christ holds the key of David (v. 7), representing power of opening and shutting, analogous to the keys of death and Hades in 1:18. Christ’s authority is a surpassing fulfillment of the “key of David” meditation in Isa. 22:20-25 (note Rev. 3:7). What Eliakim or any other saint of the Old Testament could not do, Christ has done. His reliability and strength are such that one can rest on him all the weight of the host of redeemed people and their destiny.

The key that Christ holds represents his authority to set before Philadelphia an open door (v. 8). The city of Philadelphia stood at the entrance point of a road leading further into the interior of Asia Minor. Possibly, then, Christ says that he is opening the way for the church to evangelize the interior. But we cannot be certain, since nothing else in the context suggests a focus on evangelism. More likely, then, the open door symbolizes freedom to approach God himself (compare 4:1). As a result of this fundamental privilege, the church has freedom to grow and develop spiritually, in spite of the opposition of Jews and the threat of trial (v. 10).

As in 2:9, the synagogue of non-Christian Jews is called a synagogue of Satan, not only because they were rejecting the truth of Christ, but because they actively opposed and hindered the church (see on 2:9)

The “little strength” of the Philadelphian church tempted it to feel insecure and terrified. Christ promises security in a variety of ways. First, in response to fear of trial, he promises to keep them from the hour of trial that is going to come … (v. 10). The most likely reference is to the various trials and punishments that God sends in later chapters (6-11; 16-18; 19:11-21). These trials come on those who live on the earth. Here as elsewhere in Revelation the earth dwellers are not simply everyone physically present in the body, but those characterized by worldliness in spirit (6:10; 8:13; 11:10; 13:8, 12, 14; 17:2). We might say that their citizenship is on the earth, as opposed to Christians with citizenship in heaven (Phil. 3:20; Heb. 12:22-24). As in 9:4, God knows Christians as his own, seals them, and protects them. We are not immune from normal ups and downs in circumstances (Phil. 4:11-13) nor from persecutions (Rev. 2:10, 13; 2 Tim. 3:12-13; Acts 14:22; 1 Thess. 3:3-5). But we are protected as children in the Father’s hand (cf. Rom. 8:28-39; John 10:27-30).

Second, Christ promises to make us a pillar in the temple. Philadelphia had suffered from earthquakes, so that people were afraid to live any longer within the older city limits, and were building houses scattered over the surrounding area. The insecurity to the city as a whole makes the promise of security and stability particularly pointed.

Third, Christ promises the writing of the name of God on the faithful (v. 12). The name of God is not only a sign of intimacy, being a member of his family, but here in Revelation a sign of ownership and protection, as we see in 14:1 compared to 13:16. It is equivalent to the seal on the forehead in 9:4 and 7:1-8 (cf. Hag. 2:23; Mal. 3:17-18; Ezek. 9:4-11; Exod. 28:36; 19:5-6).

The Message to Laodicea, 3:14-22

The church at Laodicea receives no commendations but only rebukes. Their fundamental problem is complacency, self-satisfaction, and self-reliance. They think that they are rich and well-supplied in everything (v. 17). Ironically, this claim exposes them to the greater danger and poverty, because they have no sense of their need to admit powerlessness and helplessness, to turn to Christ, and receive from him true riches and healing. Christ shocks them into reality by declaring that their real state is the opposite of what they pridefully thought.

Christ reinforces his evaluation by reminding them of the reliability of his words. As the faithful and true witness (v. 14), his word is more accurate and telling than their complacent self-evaluation. Christ is the Amen, the same Hebrew word translated as truly or verily in Jesus’ sayings, “Truly, truly, I say to you.” (The NIV typically translates by “I tell you the truth.”) He is the Truth, as in John 14:6. Hence he tells the painful and unpleasant truth to the Laodiceans.

Christ is also the beginning of God’s creation. Some translations have the words, “The ruler of God’s creation” (e.g., NIV). But this is a less likely meaning. The thought is similar to 1:5, where Christ is “the firstborn from the dead” (see Col. 1:18). By his resurrection he has inaugurated or begun the new creation.¹ Only in and through him will the Laodiceans receive spiritual renewal now, and the resurrection of the body when the new heaven and the new earth come.

Christ begins his evaluation of the Laodiceans by saying that they are neither cold nor hot. Laodicea’s water supply had to be provided from a distant source through pipes. The resulting water was lukewarm and barely drinkable. By contrast, the neighboring town of Hierapolis had medicinal hot springs, and neighboring Colossae was supplied by a cold mountain stream. Christ urges the church to be refreshing (cold) or medicinally healing (hot), rather than like the Laodicean water supply. Be able to minister in some valuable way, rather than being worthless, as lukewarm water is! His message must have been particularly meaningful and piercing to the Laodiceans, because, proud as they were of their supposed riches and self-sufficiency, they daily experienced the disgusting and inferior character of their water, in contrast to the water of the neighboring cities. Laodiceans felt like splitting out their water, and so Christ uses the same shocking image of splitting to express the worthlessness of their complacency.

Moreover, the problems of the church in Laodicea echoed the problems associated with the whole city. The entire city of Laodicea prided itself on its self-sufficiency. After earthquakes caused considerable damage in Laodicea, Roman authorities in the larger region were willing to help with repair and restoration. But Laodicea refused the help and boasted that it had recovered entirely through its own resources and powers.

In respond to the Laodiceans’ need, Christ promises gold, white clothes, and salve. The gold clearly comes from Christ’s own transcendent resources, as we are reminded by the gold and the refining fire in 1:13, 15. It answers the Laodicean boast of being rich in itself. The white clothes link up ironically to another pride of Laodicea. Laodicea was well known throughout the region as a source of black (!) wool. Moreover, Laodicea was also famous for its guild of physicians. Certain references to ways of healing the eyes seem to suggest that this guild of physicians may have had produced a special eye salve claiming to have healing properties. Like the special bronze from Thyatira, the eye salve from Laodicea would have been the pride of the city. But who really has the healing powers that matter? Once again, Christ as Lord of all creation and redeemer of the world has the healing of which any earthly healing is only a poor shadow.

Christ’s message, so antithetical to what the Laodiceans expected, would have been hard to swallow. So Christ affectionately reminds them that love motivates his rebuke (v. 19). He desires not to alienate or offend them, but to bring repentance so that they may have fellowship with him (v. 20). He is eager to extend that fellowship, and all the glorious riches and healing that come with it, if only they will hear his voice and admit the need. He promises to eat with them, alluding to the experience of fellowship with Christ expressed in the Lord’s Supper (Luke 22:19; 1 Cor. 11:17-34). In the Lord’s Supper the Lord comes and feeds us with himself, as indeed he does through the fellowship that we have throughout our life (John 6:25-59). Revelation 3:20 has often been used as an evangelistic text, but in its original context it is a promise directed to complacent Christians, who need to confess their dependence and restore fellowship with the Master.

God’s Throne Room, 4:1-5:14

God appears in a beautiful scene of worship as magnificent king of heaven and earth. He is surrounded by angelic courtiers (cf. 1 Kings 22:19; Job 1:6; 2:1; Ps. 89:6-7; Ezek. 1; Dan. 7:9-10). His rule was established in creation (4:11), is exercised in the entire panorama of history (6:1-22:5), is consummated through the Lamb (5:1-14; 22:1), and is celebrated in songs of praise (see on 1:6). Revelation is preeminently a book about God and his greatness. The secrets of history and of spiritual conflict center on God himself. The whole universe is destined to be filled with the glory of God (21:22-23), with the goodness of God (22:1-5), and with his praise (5:13). Hence the pattern for the outcome of all history is revealed in miniature here (Matt. 6:10). (See Introduction: Interpretation.)

When God’s people are beset by temptation or persecution, a revelation of God’s own character and glory is the best remedy. His power guarantees the final victory, his justice guarantees vindication of the right, his goodness and magnificence guarantee blessing and comfort. The blood of the Lamb demonstrates that solid redemption has already been accomplished. Even in the midst of trials and persecutions, God is still the ruler. He controls all things.

John’s vision is a little like an experience of going to an airport control tower. At a busy airport, a casual observer looking out the windows may see only mass confusion. Planes, vehicles, and baggage are going every which way. What does it all mean? If, however, the observer is escorted up to the control tower, he sees the overall plan of the airport, he hears the crucial decisions made, and the directives go out in order to keep all the pieces carefully choreographed to execute the plans of the controllers. Suddenly, the goings-on down below make sense. So with John. Through his vision we are transported into the “control tower” for the entire universe. From this vantage point, through understanding the Controller and his plans, things fall into place. And even if they sometimes escape our comprehension, we know the One who does comprehend it all. His execution cannot and will not fail!

In the Old Testament the tabernacle (Exod. 25-40) and the temple (1 Kings 5-7; 2 Chron. 2-4) were images or shadows of God’s throne room in heaven (Exod. 25:40; Heb. 8:5-6; 9:1-14). John sees the heavenly original rather than an earthly copy. Revelation thus fittingly contains many allusions to the temple (3:12; 7:15; 11:19; 14:15, 17; 15:5-16:1; 16:17; 21:22) and to elements within it: for example, the lamps (4:5; cf. 1:12), the living creatures like cherubim (4:6-9), incense and prayer (5:8), songs of praise like those offered by the Levitical singers in the Old Testament (4:8, 11; 5:9-13; 1 Chron. 16), a sacrifice (5:6, 9), the ark of the covenant (11:19), the altar (11:1), and the outer court (11:2).

The tabernacle and the temple were centers for worship. In this respect also they were images of God’s presence in heaven. The history of the universe, from creation to consummation, finds its significance in worship. God is glorious. Those who know and see him cannot but stand in awe of him, and worship him with profound gratitude, joy, and satisfaction. “You will fill me with joy in your presence, with eternal pleasures at your right hand” (Ps. 16:11). Because God is who he is, he is not only the Creator of earthly pleasures, but the very fountainhead of all joy. Creatures find their consummate fulfillment, the meaning and full satisfaction of their existence, in worshiping, serving, and adoring him. God created the heavens and the earth, “very good” (Gen. 1:31). It was very good because its reflected and displayed something of the glory if its Maker (cf. Isa. 6:3). But the consummation displays his glory in a yet fuller and incomprehensibly richer fashion (Rev. 21:23). God’s victory will surpasses all expectations (Eph. 3:20); we now grasp it only dimly (1 Cor. 13:9-12). Thus, theologically and biblically speaking, the throne room of God in Revelation 4 represents the heart of the universe, the heart of meaning, the heart of history. Renewal to our lives comes through worship, through adoring this God who created us and saw fit to redeem us through the blood of the Lamb. Revelation renews us, not so much from particular instructions about particular future events, but from showing us God, who will bring to pass all events in his own time and his own way.

God and his Angelic Court, 4:1-11

A door stands open in heaven to give John access to heaven and to the vision that he will see. A voice invites him up, the same voice as in 1:10, the voice of Christ. It is always through Christ alone that we have access to God, and the same is true of John. Come up here indicates that John ascends into heaven, whether in the body or out of it (2 Cor. 12:2-3). Moses went up to Mount Sinai (Exod. 19:3, 20), and Paul was caught up to heaven (2 Cor. 12:2) to receive special revelations. Ezekiel saw heaven opened (Ezek. 1:1). Likewise with John. Though the experience of John in unique, God gives the description of this vision to us as well. He thus enables the whole church of God to have access to the heavenly sphere. In this sense, then, we can through appropriating the vision share in the benefits of John’s experience.

The content of John’s vision is what must take place after this. The language is similar to 1:19 and refers to the whole of 4:1-22:5. Because God is in control and has foreordained the entire course of history (Eph. 1:11; Isa. 46:10), he can tell beforehand the character of the entire age leading up to the Second Coming. The guarantee from God is reassuring for believers who must face hardship, persecution, or even death.

John is in the Spirit (v. 2). As in 1:10, 17:3, and 21:10, the Spirit brings him to the location from which he will see the vision. And more broadly, the Spirit supervises and controls the entire visionary process, as in Ezekiel 2:2; etc. The Spirit is the mediator of all prophetic revelations, and the mediator of our understanding of spiritual things as well (1 Cor. 2:9-16).

At the center of the vision is God’s throne in heaven, representing his kingly rule. God’s sovereignty is a fundamental theme throughout Revelation. As the vision unfolds, we find that God is surrounded by successive circles of servants: four living creatures, 24 elders, and myriads of angels (5:11). God is at the central location, a fitting representation of the fact that he is the all-important, all-determining spiritual center and power center for the universe.

Someone sits on the throne. But the details of God’s appearance are not described, reminding us that his greatness always exceeds our grasp. (See 1:12-20.)

What is the meaning of the jasper, carnelian, and the rainbow like an emerald? It is important to keep in mind the big picture. God’s appearance far surpasses the splendor of the court of any earthly king. The precious stones display his wealth, his beauty, and his glory. “God is light; in him there is no darkness at all” (1 John 1:5). Fittingly, his throne displays beautiful, multicolored light. The jasper is white or translucent (21:11). Carnelian is red, and emerald is green. One is reminded of the jewel-like splendor of the new Jerusalem (21:11; 21:19-20), the high priest’s breastpiece (Exod. 28:17-20), and some Old Testament theophanies (Exod. 24:10; Ezek. 1:16, 22, 26, 28). In ancient times it was not easy for an earthly king to obtain precious stones except through international trade (cf. Ezek. 28:13, concerning the international trading city, Tyre). Hence, indirectly the presence of these precious stones underlines the international reach of God’s kingship.

God is himself the ultimate source and supply of splendor and beauty. His splendor is partly reflected in the things that he has made: the brightness and colors of sun, of heavenly bodies, of rainbow, of precious jewels (cf. Isa. 6:3). The church and its members are in turn to reflect his splendor through the holiness of their lives (Rev. 21:19-20; 19:8; 22:11; Matt. 5:14-16; 1 Pet. 3:3-5).

We may discern a general pattern in the way that God’s glory is reflected and displayed. We may start with the core idea of God’s kingship, represented by his throne. God as the great King rules over the whole universe, assisted by a surrounding court of heavenly beings (angels). Man is made in the image of God. Adam as a subordinate king, under God, rules over the earth, assisted by his fellow human beings. In all these areas the rule of God is reflected. Now we may transfer these ideas into the analogous area of God’s presence, his dwelling place, and his appearance. We may start with the heavenly sphere, where God rules, assisted by angelic beings. First, God dwells eternally in himself, through the mystery of the indwelling of the Persons of the Trinity (John 14:11). Revelation does not use explicitly the language of indwelling, but presupposes the reality of the Trinity through the fact that God and the Lamb share their one throne (22:1) and their name (22:13; 1:8). Second, God dwells in the midst of his heavenly courtiers, surrounded by angels (1 Kings 22:19; Dan. 7:10; Ps. 89:6-7; Rev. 4:4-11; 5:11). Third, God dwells in heaven as his particular abode, but so that he fills all things (1 Kings 8:27, 30; Jer. 23:24). In all these spheres God displays his glory. The jewel-like splendor of his magnificence appears in the immediate vicinity of the throne (Rev. 4:3), among the angelic beings (Ezek. 1:16, 22), and in the lights of heaven (Rev. 21:23).

Next, consider the earthly sphere, where man rules over the earth. The high priest as a model of holiness displays what is to be reflected in each human being (Exod. 28:17-20). The jewels of the new Jerusalem show what the church as a corporate body is to reflect (Rev. 21:19-20). And the tabernacle and the temple, as special dwelling places of God on earth, display his glory through their beautiful colors and adornments.

We have traced the idea of jewel-like splendor and beauty through its various reflections in the various spheres. The same could be done with almost any of the aspects of God’s appearing. For instance, take the throne in verse 2, symbolizing God’s authority and power to rule. The angelic beings around God’s throne also sit on thrones (v. 4). They have power to rule that is derivative from and reflecting of God’s power. In the universe as a whole, the heavenly lights rule over the day and the night (Gen. 1:16). On earth, earthly kings have thrones; they have genuine authority deriving from God (Rom. 13:1-5). All believers have the privilege of rule, not only as sons of Adam (Gen. 1:28), but preeminently as sons of God in Christ, who have been given to sit with him (Eph. 2:6; Rev. 3:21). Finally, in the earthly tabernacle and temple, the ark of the covenant represents the place from which God rules (Exod. 25:22). The ten commandments deposited in the ark represent the central regulations of God’s dominion over Israel (Exod. 25:16).

Similarly, the light of God is reflected in all these spheres. God is himself light (1 John 1:5; Rev. 4:5). The angelic beings appear in a brightness reflecting this uncreated brightness of God (Ezek. 1:13; Rev. 10:1). The heavenly lights reflect God’s glory (Rev. 21:23). Human beings rewarded for righteousness wear white robes, individually (Rev. 3:4) and corporately (Rev. 19:8). They are light-bearers, like the lampstands in the tabernacle and the temple (1:12, 20; 11:4).

The rainbow encircling the throne (v. 3) reinforces the theme of light, this time with light of many colors, or perhaps a rainbow-like circle of emerald green light. A rainbow similarly appears in Revelation 10:1 and Ezekiel 1:28. The occurrence in Ezekiel alludes in turn to the original promise of the rainbow in Genesis 9:13-16, which signifies God’s mercy and forgiveness of sin.

Now what about the 24 elders and their thrones? The heavenly setting suggests that these elders, like the living creatures (v. 6), are angelic beings, courtiers in God’s heavenly court, assistants ready to do his bidding or simply to praise his glory. Old Testament scenes involving God and angelic assistants offer a similar picture (1 Kings 22:19; Dan. 7:10; Ps. 89:6-7; Job 1:6; 2:1). Why then are they “elders,” and why are there 24?

The term “elders” has suggested to some people that we have here the elders of the church, representing the church in heaven. But in 5:10 the elders speak of the church in the third person, “them,” indicating that they are distinct from the church. And in 7:13-14 one of the elders performs an explanatory function, such as is typical of angelic beings in this kind of literature (see Introduction: Apocalyptic). They are here called “elders” because age goes with wisdom (cf. Dan. 7:9). Just as an earthly king has wise men to counsel him on important state decisions, so God has superbly wise counselors as his court attendants.

The number 24 is difficult. In 1 Chronicles 24 David organizes the Aaronic priests into 24 divisions. Priests are dedicated servants of God’s temple on earth. Likewise, God’s dwelling in heaven has its dedicated servants, who must have holiness and consecration to qualify them for service. Thus, the 24 elders as heavenly, angelic beings, correspond to 24 priestly orders of the earthly Aaronic priesthood.

But there is something more to be said. As we have observed, heavenly reality is reflected on earth. Are there then priests now living on earth, who may mirror the action of this angelic order of priests? The church on earth is to praise and serve God with the same purity and devotion as this angelic order displays. The church is founded on the 12 apostles (21:14), who correspond to the 12 tribes of Israel (21:12). Hence, with some justification, people have suggested that 24 represents the people of God of both the Old and New Testament, 12 tribes of Israel from the Old and 12 apostles from the New. The elders are angelic beings, and hence not identical with the church. But they and the church are still images of one another.

The elders have thrones, white robes, and crowns of gold, all of which reflect aspects of God on his throne.

The lightning and thunder (v 5) exhibit God’s power in a manner analogous to Mount Sinai (Exod. 19:16-19) and other divine appearances (8:5; 11:19; 16:18; Ps. 18:11-15; Ezek. 1:4). He thus reminds us of the power of his voice (1:15; see on 1:10) and the final shaking of creation still to come (11:19; 21:1; Heb. 12:25-27). Lightning and loud noise accompany God’s appearing in judgment in 8:5; 11:19; 16:18. Note the loud noise or voice in 1:10, 15; 5:2, 11-12; 6:1, 10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:2, 7, 9, 15, 18; 16:1, 17; 18:2; 19:1, 6, 17; 21:3.

The seven lamps allude to Zech. 4:2, 6, and Rev. 1:12. Seven spirits refer to the sevenfold fullness of the Holy Spirit, as in 1:12. The light of the Holy Spirit is the original light of which the seven-branched lampstand of Exodus 25:31-40 was a copy. The similarities with 1:12 suggest that the seven churches, as a true temple of God, are to give out light reflecting the very presence of God through his Spirit.

What is the sea of glass (v. 6)? See 15:2; Exod. 24:10. This imagery might suggest a number of associations. The parallel verse in 15:2 calls to mind the waters of the Red Sea. The defeat of Pharaoh and the pushing back of the waters foreshadowed God’s final victory over evil (Isa. 51:9-11). If so, the sea of glass pictures waters utterly subdued under God’s power. Moreover, the extent and beauty of the crystal-like sea, when taken together with the precious stones in 4:3 and 21:18-21, suggest the magnificence and preciousness of God’s throne. The numerous parallels elsewhere with the temple might suggest that this sea is the heavenly counterpart of the sea in Solomon’s temple (1 Kings 7:23-25). Finally, the picture of heavenly water might simply suggest the fact that God faithfully supplies water from heaven (Deut. 11:11). Which of these various allusions shall we choose? Perhaps all or nearly all should be absorbed together. It is consistent with the style of Revelation to weave together a multitude of Old Testament images.

The four living creatures, like the 24 elders, form a circle of angelic beings serving in God’s throneroom. In the Ancient Near East kings’ thrones or palaces often had statues of winged lions or winged bulls that stood as guardians of the king’s presence. In the Bible cherubim function as both guardians of God’s holiness (Gen. 3:24; Exod. 25:117-22; 26:31) and chariot-bearers of his throne (1 Chron. 28:18; Ps. 18:10). The four living creatures in Revelation are reminiscent of the living creatures or cherubim in Ezekiel 1 and 10 and the seraphim in Isaiah 6. The cherubim in the Old Testament are closely associated with God’s chariot, going with the swiftness of the wind (Ps. 18:10). They are, as it were, the heavenly original of which earthly winds are an image. They are four in number, corresponding to the four winds of heaven in the four directions of the compass (Zech. 6:5; Rev. 7:1). Their eyes, seeing in every direction (v. 6), mirror the all-seeing eyes of God (1:14; Prov. 15:3; 2 Chron. 16:9).

The living creatures are respectively like a lion, an ox, a man, and an eagle. The living creatures in Ezekiel 1 each have four faces, of a lion, an ox, a man, an eagle. The list is the same, but the creatures in Ezekiel are all identical, with four faces each, whereas the ones in Revelation are different, each with only one face. So are these creatures in Revelation distinct from or substantially identical with the ones in Ezekiel? Revelation constantly utilizes earlier Scripture, but uses it creatively, in new configurations. Any vision of God and his throneroom is less like a photograph than an artistic impression. It is a vision, which symbolizes rather than photographs the realities that it presents (cf. Num. 12:6-8). Symbolization shows us the meaning, rather than merely the physical appearance. But symbolization also warns us that we never fathom to the bottom who God is. Yes, these are the heavenly beings of Ezekiel 1; but in a new configuration, so that we do not exhaustive understand.

Why the four faces, lion, ox, man, and eagle? It is impossible to say for certain. But most likely they continue the theme of imaging: created things display something of the glory of God. Among earthly creatures, the lion is the greatest and fiercest of the wild animals, the ox the strongest of the domestic animals, the eagle the most majestic of birds, and man the ruler over all animals. God is the Original, the great and strong and majestic ruler over all. His heavenly assistants reflect his attributes. And these heavenly models in turn are reflected in what God has created on earth, not only in the creation of human beings but of animals as well. We may often admire and be fascinated by the capacities and skills and strengths that God has given to earthly animals. How much more it is so with respect to awesome heavenly beings, and how much more of God himself! The heavenly beings even now praise God with reverence and eloquence (4:8). Likewise, the destiny of earthly beings, both man and beast, is to join in praise (5:13-14).

The four living creatures have six wings, like the seraphim of Isaiah 6:2, whereas Ezekiel’s living creatures have four wings apiece (Ezek. 1:6). The variation again shows the creativity and flexibility in this new vision.

The four living creatures utter a paean of praise for God’s holiness (v. 9), like the “Holy, holy, holy” of the seraphim in Isaiah 6:3. Here we are at the heart of God’s presence. The Israelite earthly tabernacle and temple had an outer court, a holy place, and a most holy place (literally, holy of holies; Exod. 26:34). These represented different degrees of holiness in the approach to God. Only ceremonially clean Israelites were to enter the outer court. Only priests could enter the holy place. Only the high priest could enter the most holy place, only once a year, with special provisions for cleansing (Lev. 16; Heb. 9:7). But all this arrangement, impressive as it was, was only a shadow of God’s heavenly presence (Heb. 9:11-12, 23-28). Now we see the real thing, the heavenly Original of the tabernacle. Fittingly, real cherubim, not merely carved imitations, utter the praise. They celebrate the supreme, unimaginable holiness of God at the center. He is the Almighty, the sovereign ruler. The cherubim creatively build on the seraphic song of Isa. 6:3 by describing God Lordship over past, present, and future, who was,, and is, and is to come, as in 1:4. The revelation of God now, in this vision, prepares us for that further coming when he will be manifested in consummation (22:1-5).

The living creatures are answered by the 24 elders, as by a kind of antiphonal choir (vv. 10-11). The elders bow down, acknowledging the majesty and authority of God, then pledging their submission, obedience, and reverence. Their crowns, victory wreaths of honor, have meaning only as they are seen as derivative from the One deserving all honor. “Not to us, O Lord, not to us but to your name be the glory” (Ps. 115:1; cf. 1 Cor. 4:7). Would that not only all our theology but all our motives and conduct were thoroughly animated by this impulse of worship!

As evidence of the supreme worthiness of God, the elders single out his action of creation (v. 11). As Creator, God has absolute mastery, ownership, and control over what he has created. In creation, every speck, every atom, every detail of pattern, the very being of everything, derived from the hand of God. His triumph was absolute, his power and wisdom unfathomable, his glory superb. Such, then, are so many displays of God’s character in creation. They form a wonderful guarantee that he will continue to be Master, up until the full achievement of his purposes in the consummation (21:5-6; see 1:8). God himself is the ultimate guarantee and refuge for saints in distress or discouragement (Heb. 6:13).

The Triumphant Lamb, 5:1-14

Rev. 4 and 5 are two parts of a single magnificent vision of God’s glory (see on 4:1-5:14). 5:1 introduces a second act within the vision. From creation in 4:11, the action shifts in 5:1-14 to a focus on redemption and re-creation. God’s purposes of redemption and rule can be accomplished only through one uniquely worthy—Jesus Christ. He is simultaneously the fierce Lion of the tribe of Judah, warring against God’s enemies (19:11-21; 17:14), and the gentle Lamb that has been slain, who purchased his people with the blood of his atoning sacrifice (5:9-10). Only God in his Trinitarian fullness can accomplish these unbelievable purposes. Note the presence of the Father (“him who sat on the throne,” 5:1, 7), the Son (“Lamb,” 5:6-7), and the Spirit of God (5:6; see 1:4), who is the horns and eyes of the Lamb.

A key element in this vision is the scroll. The scroll might represent a number of things—God’s covenant, his law, his promises, his plans, or perhaps a legal will. The close parallel with Daniel 12:4 makes it most likely that the scroll is a heavenly book containing God’s plan and the destiny of the world. The unsealing of the book implies the accomplishment of the things God has purposed. John weeps (5:4) because he longs for God’s purposes to be accomplished (Matt. 6:10), but such a thing appears to be impossible. However, through Christ’s decisive sacrifice a whole host is redeemed (5:9), and the purposes of the exodus and of man’s original dominion are finally fulfilled (5:10). All things will be filled with praise for God and for the Lamb (5:11-14).

5:1-14 constitutes the opening scene for the first cycle of judgments that lead up to the Second Coming of Christ (see Introduction: Outline). The Lamb and the sealed scroll are introduced. The opening of the seals in 6:1-8:1 then sets in motion a series of judgments that have their origin in God’s throne and his counsel, and that issue in his consummate manifestation (see on 6:12-17 and 8:1).

The scroll in verse 1 contains God’s plan for history. It is written on both sides, analogous to the prophetic plans and judgments of Ezekiel 2:9-10. The writing on both sides suggests that the scroll is completely filled, with maximal contents. God’s plan contains all the details. But it is inaccessible, as the seven seals indicate. No one is worthy to be the channel through which this plan of God can become known and be executed—no one except the Lamb. John weeps because he senses the importance of this scroll (v. 4). The destiny of John, of the church, of the universe itself hangs in the balance over the question of whether someone can open the scroll.

An elder points to some of the qualifications of Christ (v. 5). He is the Lion of the tribe of Judah, alluding to the prophecy of Genesis 49:9-10. Jacob, looking toward the future of his twelve sons, prophesies that the ruler will come from Judah. His lion-like characteristics assure all the people of God that he will be strong and fierce and triumphant in fighting enemies. He is also the Root of David, alluding to Isaiah 6:13; 11:1. God indicated to David, who belonged to the tribe of Judah, that the line of rule would come through him and his descendants (2 Sam. 7:12-16). The line of descendants beginning with Solomon looks forward to a single great, everlasting king, as Isaiah makes clear. But Jesus is not merely a descendant of David, which would make him merely a branch out of the root. He is himself the root! If we reckon merely by human physical descent, the descendant would be expected to be subject to the ancestor. But Jesus is Son of God as well as son of David, and has the primacy over David himself in terms of his being, his spiritual qualifications, and his worthiness (cf. Matt. 22:41-46; Ps. 110:1; Isa. 9:6). In fact, in term of ultimate reckoning, the love of God the Father for his Son is the basis on which God set his love on David and raised him to be king. David exists for the sake of Christ rather than the other way around.

After the elder has made his spectacular announcement, the naive reader would expect the appearance of a fierce, mighty warrior. Instead, John sees a Lamb, and not only a lamb, but looking as if it had been slain. The vision sets forth in dramatic form the central paradox and mystery of the Christian faith. God achieved his triumph and delivered his people, not through the fireworks of military might, but through the weakness of the crucifixion. This way of doing things is an offense to worldly ways of thinking:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.”

Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Cor. 1:18-24).

Christ’s achievement is unique, but it also sets the pattern for Christians. We are to fight the spiritual battles with the forces of wickedness, not with human military or political strength but with endurance, purity, and faithfulness to Christ, even to the point of death. Martyrdom, which looks like defeat to worldly eyes, seals the saints’ victory, because it appropriates the final victory of Christ in his death and resurrection. “They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death” (Rev. 12:11; cf. 11:11-12; 20:4).

The Lamb stands in the center, surrounded by the living creatures and the elders, because he is no ordinary angelic servant of God, but the unique mediator of both creation and redemption (Col. 1:13-20), the focal point for all of God’s plan (Eph. 1:10). He has seven horns and seven eyes, symbolic of his worthiness and ability. Horns frequently represent means of power (Dan. 7:8; 8:3; Ps. 89:17; 92:10), in this case the power of Christ’s Spirit-filled eternal life (1 Cor. 15:45; John 3:34; Rom. 8:11). The seven spirits of God are the sevenfold fullness of the Holy Spirit, as in 1:4; 4:5 (see also Zech. 3:9; 4:10).

The Lamb took the scroll, signifying that he is the only One worthy to mediate God’s plan. Accordingly, the living creatures and the elders acknowledge his worthiness and praise him. The golden bowls full of incense link up with the incense in Old Testament worship (Exod. 30:1-10, 34-38). As burning incense rises up to heaven with a sweet smell, so the prayers of God’s people ascend to heaven and are a “sweet smell” to him, acceptable because of the intercession of Christ and the Holy Spirit (Heb. 7:23-25; Rom. 8:26-27).

The song of the living creatures and the elders in verses 9-10 recognizes the worthiness of the Lamb in harmony with what we have already observed in verses 1-6. The slaying of the Lamb, in crucifixion, is paradoxically the foundation for his triumph and redemption. This triumph through weakness is foolishness to the world, but it was already anticipated in the exodus from Egypt, where the blood of lambs purchased freedom for the sons of Israel. Now there is a new and final purchase, not through animal blood, but the blood of the Son of God himself:

He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (Heb. 9:12-14; cf. 10:4-10)

The redemption through the Lamb extends not only to the tribes of Israel, but to every tribe and language and people and nation (v. 9). In spiritual battle, both God and Satan claim allegiances on a cosmic, universal scale (7:9; 10:11; 11:9; 12:5; 13:7; 14:6, 8; 15:4; 17:15; 18:3; 19:15; 20:3). But through the merit and power of Christ’s sacrifice, God’s purposes will be accomplished, fulfilling the Abrahamic promise of blessing to all nations (21:24-27; 7:9-17; Isa. 60:1-5; Gen. 12:3; 22:18). They become a kingdom and priests, as in 1:6. Israel was a type, and the fulfillment is an antitype. The unique status that belonged to Israel in Exodus 19:5-6 extends to all the saints in all nations, in antitypical form.

In verses 11-14 praise extends outward. It started with the inner circles represented by the living creatures and the elders. Now the extended hosts of angels take up the praise. And then the earth and its creatures as well (v. 13). The destiny of the entire universe is here adumbrated. All things find their fulfillment and the true meaning of their being in a climax of service to God and revelation of his glory.