Revelation 1:9–20

1:9 John now explains the circumstances leading to his writing to the churches. In introducing himself, John doesn’t focus on his apostolic authority. Instead, he emphasizes his solidarity with his readers. He is their “brother,” i.e., a fellow believer. He is a part of the family of God, just as they are. He also emphasizes his partnership with them. He shares with them the “tribulation” and suffering believers face: slander, poverty, imprisonment, discrimination, social ostracism, physical abuse, and—in some cases—death. In John’s case, he was banished to the small island of Patmos in the Aegean Sea.

Presumably, the Romans exiled John to Patmos because of his proclamation of the gospel, described as the “word of God and the testimony of Jesus” (cf. 1:3). John’s experience presages other texts in Revelation referring to the suffering of believers. For instance, the Philadelphian church is commended for holding fast to God’s word in a culture opposed to its message (3:8, 10). The martyrs under the altar were put to death on account of God’s word (6:9), and those who were beheaded were deprived of their lives “for the testimony of Jesus and for the word of God” (20:4). Believers are said to conquer Satan by the “word of their testimony” (12:11). The word of God centers on the testimony about Jesus Christ (cf. comment on 1:2). Both John and his readers suffered because of their allegiance to Jesus Christ, their unflinching allegiance to the word of God.

John doesn’t participate only in suffering; he and all believers share also in the kingdom. Even now he and they are members of the kingdom (1:6; 5:10; 12:10) and will reign with Jesus when he establishes his kingdom in all its fullness (5:10; 11:15). Hence, John’s participation with them in endurance isn’t pointless. Believers are members of the kingdom now, but they are called to endure so they will enjoy the kingdom in its fullness later. John forecasts the central admonition of the book in this verse. Believers are called to endure until the end to receive the coming kingdom (13:10; 14:12). John isn’t engaging in theoretical reflection far from the suffering of his readers. He knows firsthand what it is like to suffer for the sake of the gospel. The affliction, kingdom, and endurance are all theirs “in Jesus,” because they are united with Jesus as those who have been freed from their sins and made kings and priests (1:5–6).

1:10 John informs the readers that he was “in the Spirit.” We should not interpret this phrase in Pauline categories, as if John were telling us he was living by the power of the Spirit on that occasion (though doubtlessly he was relying on the Spirit) rather than in the flesh. The phrase “in the Spirit” is used at key points in the book to designate the spirit of prophecy (4:2; 17:3; 21:10). When John says he was “in the Spirit,” he indicates that the Spirit that animated OT prophets was on him as well (cf. Simeon in Luke 2:27). So, being in the Spirit means John was to receive revelation from God. This is further evidence (cf. Rev. 1:3), then, that the content of the book is authoritative, for John was inspired by the Spirit in what he wrote.

The day John received revelation was the “Lord’s day.” This is the only occurrence of this phrase in the NT. It refers almost certainly to Sunday, the day Jesus was raised from the dead. The Gospel writers all note that Jesus rose on the “first day of the week” (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1, 19), and the notation suggests this particular day was significant for Christians. The observance of the Lord’s day makes sense, as Jesus’ resurrection was the inauguration of the new creation. We also learn from Acts that the church broke bread on the first day of the week (Acts 20:7), most likely a reference to the Lord’s Supper. And Paul exhorts the Corinthians to set aside money “on the first day of every week” (1 Cor. 16:2). This evidence suggests Christians were starting to meet together on Sunday. John, exiled to Patmos, was deprived of assembling together with other Christians, and yet on this day the Lord spoke to him. The voice summoning John on that day was as loud as a trumpet blast, calling him to write down what God revealed to him. This trumpet echoes the trumpet sound when the Lord revealed himself to Israel on Mount Sinai (Ex. 19:17–20), here indicating the Lord was revealing himself to John. Just as God revealed his words to Moses on Sinai, so now he gives John his words on Patmos.

1:11 John is given his commission: he is to write on a scroll the message for the seven churches. Writing it down shows the authoritative nature of his message (Ex. 17:14; Deut. 17:18; Isa. 30:8; Jer. 36:2). The cities are listed in the order in which they are addressed in chapters 2–3: Ephesus (Rev. 2:1–7); Smyrna (2:8–11); Pergamum (2:12–17); Thyatira (2:18–29); Sardis (3:1–6); Philadelphia (3:7–13); Laodicea (3:14–22). The order reflects the route a courier would take in delivering the contents of the book: Ephesus was on the coast, and the cities are in a circle, beginning with Ephesus and ending with Laodicea. We are reminded afresh that the book was written to specific churches in the first century.

1:12 John is riveted by the voice and turns to see who is speaking. The text says he “turned to see the voice”; voices, of course, cannot be observed by sight, but John refers to the person speaking with the voice (cf. LXX Ex. 20:18; Dan. 7:11). In Judaism “the voice” often refers to God’s voice, though it could also be the voice of an angel here. On turning, John sees seven golden lampstands. We are told in Rev. 1:20 that the seven lampstands represent the seven churches. The lampstand was in the Holy Place, just outside the Most Holy Place, in the temple (1 Kings 7:49; 2 Chron. 4:7, 20). The churches as lampstands are to reflect the light of the glory of God to the world (Matt. 5:14–16), and John calls them to be faithful witnesses.

1:13 When John looks, he sees a glorious vision of the Son of Man. The vision obviously isn’t literal but is stocked with imagery characteristic of apocalyptic literature. We could become preoccupied with each feature of the vision and miss the impact of the whole: the stunningly glorious appearance of the Son of Man. The many uses of the word “like” demonstrate that what is represented here shouldn’t be taken literally. This is confirmed by verse 16, for no one puts a two-edged sword in his mouth, unless he wants to be cut up rather badly!

The Son of Man is walking in the midst of the golden lampstands, indicating his dwelling with the churches. He is vitally present with the churches and knows their state, and has not abandoned them in their trials.

When John says he sees one “like a son of man,” he clearly alludes to Daniel 7:13, where the same phrase is used.¹ In Daniel 7 the son of man is a glorious figure of a human being—the phrase “son of man” in Hebrew refers to humans (cf. Num. 23:19; Ps. 8:4; Ezek. 2:1, 3).² At the same time, the son of man in Daniel has divine characteristics, for he comes with the clouds like Yahweh and all people serve him (cf. Ps. 104:3; Dan. 3:14, 17, 18). The “son of man,” then, is a human being, but he is more than a human being. Such a reading of Daniel 7 fits with Revelation, where the Son of Man is both human and divine. A reference to Jesus as the Son of Man isn’t common in Revelation (cf. Rev. 14:14), but it is pervasive in the Gospels. The Gospel of John particularly emphasizes that the Son of Man was lifted up and glorified through his death, so that his death becomes the pathway, the route, to Jesus’ exaltation (John 3:14; 8:28; 12:23, 34; 13:31). Even though the details differ, such a portrait fits with what we find in Revelation.

The “long robe” (podērē) represents the robe worn by priests (Ex. 25:7; 28:4, 31; 29:5; 35:9; Zech. 3:4; cf. Wisd. Sol. 18:24; Sir. 45:8). Similarly, the “golden sash” is almost certainly priestly as well (cf. Ex. 28:4, 39, 40; 29:9; 39:29; Lev. 8:7, 13; 16:4). In Daniel the son of man receives a kingdom along with the saints (Dan. 7:18, 22, 27), for he is their corporate head. The Son of Man, however, is not only a king but also a priest, suggesting, given Revelation 1:5–6, that he is the one who atoned for the sins of his people. The kingdom becomes a reality through the cross, and thus if there is no cross, if there is no priestly work of atonement, there is no kingdom for the saints.

1:14 If verse 13 teaches that the Son of Man is priestly, verse 14 shows he is all-knowing. The hair of the Son of Man is “white, like white wool, like snow.” In other words, his hair is not just white but stunningly and brilliantly white. John once again alludes to the OT and tweaks it to make a point. In Daniel 7 the son of man approaches the Ancient of Days to receive the kingdom. The Ancient of Days who sits on the throne has “clothing . . . white as snow, and the hair of his head like pure wool” (Dan. 7:9). John hasn’t inadvertently attributed to the Son of Man what was true of the Ancient of Days in Daniel 7. He hasn’t forgotten what Daniel says. Instead, John often applies OT texts in new ways, and the adjustment in this case is especially noteworthy, for John attributes to the Son of Man white hair, even though in Daniel 7 the white hair belongs to the Ancient of Days. The white hair, of course, isn’t literal but indicates the wisdom and omniscience of the Son of Man; thus there is no doubt the Son of Man is divine.

The eyes of the Son of Man are “like a flame of fire.” We should note the three uses of “like” (hōs) in this verse. We see the same word twice in verse 15 and once in verse 16, and we find a synonym also translated “like” (homoion) in verse 13. The apocalyptic and symbolic character is underscored by the use of “like.” John isn’t telling us that Jesus’ eyes were a flame of fire but that they were like a flame of fire. In Daniel 7:9 the throne of the Ancient of Days is like flaming fire, and flaming fire devours and destroys God’s enemies (Isa. 29:6). We see in Daniel 10:6 that a glorious angel also has eyes “like flaming torches.” Here it is the Son of Man’s eyes that are like a flaming fire, and the expression is used two other times in Revelation (2:18; 19:12). The parallel in 2:18 (cf. comment) helps us see that the expression denotes the penetrating discernment of the Son of Man. Nothing is hidden from his gaze. He knows exactly what is going on in the churches, in the empire, and in the hearts of all people. He knows those who are faithful to him, those who are straying from him, and those who have rejected him.

1:15 The feet of the Son of Man are “like burnished bronze, refined in a furnace.” This uncommon image is obviously not literal, as John again picks up the description of the angel in Daniel 10:6—“his arms and legs like the gleam of burnished bronze.” In the ancient world, shoes or boots worn by soldiers were immensely important. If soldiers had ill-fitting shoes, their feet would be bloody and blistered in battle and hinder their ability to fight. Jesus’ bronze feet, on the other hand, are able to crush his enemies since they are made of bronze, and this perhaps also designates his moral perfection (cf. Rev. 2:18). No one is able to stand against him or conquer him.

The glory of the Son of Man continues to be developed in John’s vision. His feet are able to stomp on his enemies, and his voice resonates with power and resounds like “many waters” (cf. 14:2; 19:6; Ezek. 43:2; Dan. 10:6). We read in Psalm 29:3, “The voice of the LORD is over the waters; the God of glory thunders, the LORD, over many waters.” God’s thundering voice communicates his power, majesty, and sovereignty. We see the same theme in Psalm 93:4: “Mightier than the thunders of many waters, mightier than the waves of the sea, the LORD on high is mighty!” The thundering roar of the sea proclaims the power of God. However, roaring waters are not limited to divine persons. In Ezekiel 1:24 the wings of the cherubim have a sound “like the sound of many waters, like the sound of the Almighty.” Still, even this verse assists us in understanding the meaning of the expression in Revelation. What is striking about the cherubim is the incredible loudness of their moving wings, like the sound of cascading water. But Ezekiel goes further, saying it is “like the sound of the Almighty.” This last statement is very significant, for we see the deafening waters reminding us of Almighty God. Hence, the voice of Jesus is like the voice of God—majestic, powerful, and effective.

1:16 Three things are said of the Son of Man in verse 16. First, he holds the seven stars in his right hand. Second, a two-edged sword is in his mouth, and third, his face shines like the sun. Holding the seven stars in his right hand is quite mysterious, for we don’t know what the seven stars are at this point in the narrative, but in verse 20 we are told that the “seven stars are the angels of the seven churches.” Unfortunately, this doesn’t help us a great deal, for the identity of the angels is itself contested. As will be explained in the comment on 1:20, the best guess is that the angels are literal angels who either superintend the churches or represent the spirits of the churches, perhaps representing their heavenly existence. In either case, Jesus holds them in his hand, controlling and protecting them (cf. Pss. 73:23; 139:10).

Jesus also has a sharp double-edged sword in his mouth. The sword refers to his words, for Revelation 2:12 speaks of the “words of him who has the sharp two-edged sword.” Revelation 19:15 confirms the same notion, for when Jesus returns he judges and defeats the nations with a “sharp sword” coming from his mouth. In Isaiah 49:2 the servant of the Lord, who may be Isaiah, in the historical context of that book, has a “mouth like a sharp sword.” This reference is to the prophetic word of Isaiah, but the servant of the Lord is ultimately Jesus himself, and as the servant of the Lord he speaks the Lord’s word (cf. Heb. 4:12). The Son of Man must not be trifled with, for his word penetrates and judges those who oppose him. We read in 2 Thessalonians 2:8 that the man of lawlessness will be destroyed by the breath of Jesus’ mouth.

Finally, Jesus’ face shines “like the sun.” This is another way of describing the glory of the Son of Man. For instance, at Jesus’ transfiguration also we read that his face shone with glory (Matt. 17:2). This doesn’t necessarily indicate divinity, for an angel’s face may also shine with a brilliance like the sun’s (Dan. 10:6; Rev. 10:1). The point is that Jesus is glorious. Indeed, there is a danger in trying to distinguish too sharply the various descriptions of the Son of Man in these verses, for the overall impression is the main point. John wants us to see and feel the glory and splendor and majesty of the Son of Man.

1:17 We see here John’s response to the vision of the Son of Man. It is quite clear the main point of the vision is his transcendent glory and majesty, for John, upon seeing the vision, faints at his feet like a man who dies of a sudden heart attack (cf. Dan. 8:18). Falling before God or angels has its antecedents in OT depictions of people in the presence of awesome beings (cf. Josh. 5:14; Ezek. 1:28; Dan. 8:17–18; 10:7–9). The glory of God in the Son of Man was more than John could take as a mere human being. Still, John is strengthened by this glorious Son of Man. He lays his strong right hand on John and comforts him by telling him not to fear. Clearly, John was deathly afraid, keenly aware of his sin and finiteness. He knew he was unworthy to stand in the presence of the one he beheld. In the remainder of verse 17 and in verse 18 the reasons John should not fear are explained. Jesus, as the Son of Man, declares, “I am the first and the last.” These words are picked up again in Revelation (cf. 2:8; 22:13). What is remarkable is that these words allude to what is said of Yahweh in Isaiah (Isa. 41:4; 44:6; 48:12), and Isaiah emphasizes that Yahweh’s being the first and last distinguishes him from idols. Yahweh is set apart from false gods because he is the everlasting one. John should not fear, for the same is true of the Son of Man. He shares the identity of the one true God. He reigns over all of history, for he always has been and always will be.

1:18 As the Son of Man, Jesus is the “living one.” In both the OT (e.g., Deut. 5:26; Josh. 3:10; 1 Sam. 17:26; 2 Kings 19:4; Pss. 42:2; 84:2; Dan. 6:20, 26) and the NT (Matt. 16:16; 26:63; Acts 14:15; 2 Cor. 3:3; 6:16; 1 Tim. 4:10; Rev. 7:2), the Lord is often identified as the “living God.” The divine identity of Jesus again stands out, and yet there is a complexity to the picture, for Jesus is also a human being. Indeed, as a human being he died. But even though he died, death was not the final word, for Jesus triumphed over death at his resurrection. Now he is deathless and will live forever as the Son of Man and Son of God, the God-man, the second person of the Trinity, Jesus Christ. Since the Son of Man reigns over history as the first and the last, and since he is the ever-living one who has conquered death forever, he holds the “keys of Death and Hades” (Rev. 1:18). “Keys” indicates his authority over both Death and Hades (cf. Isa. 22:22; Matt. 16:19; Rev. 3:7). Death and Hades are regularly brought together in Revelation (6:8; 20:13, 14). Hades is similar to the Hebrew Sheol and in the NT regularly refers to the realm of the dead (Luke 16:23; Acts 2:27, 31). Death and Hades together refer to the same entity: the realm of death. They are personified in Revelation, perhaps also denoting demonic powers. Probably both ideas are present here, for there is a close connection between Satan and death (cf. John 8:44; Heb. 2:14–15). Those who belong to Jesus don’t need to fear, for Death and Hades and all demonic powers are under the authority of Jesus. Death will not defeat them, for Jesus as the living one has defeated death.

1:19 The instruction to John circles back to the mandate of verse 11. He must write what he has seen in the vision from God. The vision includes the glorious Son of Man described in verses 12–16 but also includes the contents of the entire book.

Some have derived an outline of the book from 1:19, saying that the things “seen” refer to chapter 1, the things that “are” to chapters 2–3, and the things that will take place “after this” to chapters 4–22. Actually, it is not that simple. For instance, the vision of God ruling on his throne in chapter 4 certainly includes the past and present and cannot be relegated to the future. Nor is it convincing to say that all the events in chapters 5–22 relate only to the future. As I will argue in due course, the seals (6:1–17; 8:1–5) and trumpets (8:6–9:21; 11:15–19) relate to both the past and the future. The eviction of Satan from heaven recounted in chapter 12 occurred at the cross, and the two beasts of chapter 13 represent the Roman Empire and false religion, and such realities cannot be limited to the future. Hence, what John says here does not delineate the structure of the book. Instead, the entire vision relates to both the present and the future: John saw both what is now and what is to come. His vision comprehends all of history, including the present and the future, which are integrally related to the past.

1:20 Through John, the Lord now explains some of the symbolism. The seven stars signify the angels of the seven churches, and the seven lampstands represent the seven churches. The disclosure here unravels a “mystery” (mystērion). In English, and especially in theological discourse, we often use mystery to denote something beyond our understanding, and such usage is perfectly acceptable. Words have a range of meanings and can be used in a variety of ways. A mystery may refer to something that is puzzling or hard to figure out. In the Scriptures, the word usually refers to something once hidden but now revealed—often with redemptive-historical significance. In this instance, however, the significance does not seem to be redemptive-historical.

Even though John tells us the seven stars Jesus holds represent the angels of the seven churches, it is unclear who these “angels” are. Some have argued they are the pastors of each church—that in each letter (“To the angel of the church in Ephesus” [2:1], etc.) the leader of the church is particularly addressed. This solution is attractive, for why would John write letters to the heavenly angels of each church? Still, the interpretation doesn’t convince, for “angel” is never used in the NT to designate leaders of churches, and Revelation uses the word “angel” (angelos) or angels seventy-five times but never unambiguously of humans. Another solution posits that “angels” designates the spirit or spiritual state of each church. This reading is possible, but it is hard to see where angel has this meaning elsewhere, and in Revelation “angel” or “angels” always refers to heavenly beings. It is best, then, to see a reference to heavenly angels. The most important argument for this is the usage of the word. John refers to “angels” or an “angel” seventy-five times in the book, and every other use refers to heavenly angels. It is thus most natural to see a reference to them here as well. This argument is further strengthened when we observe that “angel” or “angels” typically refers to heavenly angels in the OT. Indeed, in the apocalyptic book Zechariah, the singular “angel” is used twenty times, always referring to a heavenly being. We also see in Job 38:7 (LXX) that angels can be identified as stars. It is much more difficult to know why angels are addressed in each of the seven letters here in Revelation. Perhaps the best answer is that the angels represent the churches in heaven or play some role in guarding and watching the churches. We see something quite similar in 1 Corinthians 11:10 concerning the role of angels in guarding or observing the worship of believers.

The heavenly angels are the stars of the churches, and the seven lampstands represent the seven churches. The tabernacle and temple each had a lampstand to illumine the Holy Place. In Zechariah, the governor Zerubbabel and the high priest Joshua are represented by two lampstands (Zech. 4:2, 11). The notion here is that the church is to be light, illumining the world with the good news about Jesus Christ.