The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire,
Revelation 1:14

Revelation 1:1–20 – The Book of Revelation: Worship. Obey. Endure.
Fourth Sunday of Easter  – May 8, 2022 (am)

Sons of Thunder (Mar.3:17), that’s what James and John were called when they first met Jesus. And there was good reason for it. They were rough-and-tumble fishermen! But even after they joined Jesus’ band of disciples, they still didn’t do anything gently! John once rebuked a man for casting out demons—in Jesus’ name! (Luk.9:49-50) Both of them offered to call down fire from heaven on a Samaritan village for not being hospitable to Jesus! (Luk.9:52-56) They also asked for the seats of honor when Jesus finally ascended to His throne (Mar.10:35-40). That’s pretty bold!

Over time they matured. They were with Jesus on the Mount of Transfiguration (Mat.17:1-8). That could change anyone! And by the time Jesus’ earthly ministry was almost completed, John was His closest friend. He sat next to Jesus at the Last Supper (Joh.13:23-26). And as Jesus hung on the cross, He charged John with taking care of His mother (Joh.19:26-27).

Some ten or fifteen years after Jesus’ death, though, James was killed by Herod to placate the non-believing Jews (Act.12:1-3), the second martyr in church history (cf.7:54-60). And in John’s later years, it seems like he grew into the wise old man of the church. Judging from his letters, he was the one to offer the balm that soothed many wounds with his warm but direct pastoral insight and care.

Still, some of his old style came out in Revelation! Its language is called barbarous by some (cf. Johnson 580), in comparison to the writing style of his gospel and letters, suggesting that he may not even have written this book! But others say the difference in style could have been intentional, to gain the readers’ undivided attention at key points (Beale 1087).

When the church started to feel the displeasure of the government once again (under the egomaniac Domitian, 81-96, reminiscent of Nero, 54-68), John certainly felt deeply burdened to encourage and strengthen them. The problem was, he was in exile on the island [of] Patmos (9), some thirty miles off the Asian coast, himself a victim of the persecution. But one Sunday, while he was in prayer (10), he felt a powerful stirring in his heart that he likely recognized from previous experience, when he was moved to write his Gospel and those few particular letters. And as he prayed, he suddenly 10 … heard behind [him] a loud voice like a trumpet 11 saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” And what John [saw] when he turned around, well, that’s the beginning of the story. But before we can fully appreciate what he began to write that day, we need to cover just a bit more introductory material.

Revelation is unique among the books of the Bible. Portions of it are much like other books—OT prophecy, extra-biblical apocalyptic literature (2nd c. bc-1st c. ad), even NT letters—but Revelation’s combination of all these genre is truly unique! So, it’s challenging to know how to read it. That’s a big reason why four different interpretive approaches have developed.

Idealist/Symbolic/Allegorical – The elaborate symbols are intended to encourage the church during all times of difficult, to reveal the general principles of life and to assure believers of their ultimate triumph of Christ, but not so much to forecast the future.

Preterist – The events relate to John’s day alone. Revelation records the struggle of the first-century church with Judaism and paganism. The judgments and conflicts John foresaw were completed with the destruction of Jerusalem in ad 70. So, Revelation was written prior to that date, and (like Acts) is more descriptive than prescriptive.

Historicist – Revelation is an encapsulation of church history from Jesus’ first coming to His second. It recognizes specific historical predictions and generates a striking philosophy of history. But the problem is, each interpreter tends to draw history to a close in his/her own day. (Many of the Reformers and Puritans held this view [Carson].)  

Futurist – A more recent approach (Carson), from c.4 on, Revelation focuses solely on the future, drawing on Dan.9:24-27, and cc.6-19 refer to the seven-year period just prior to the second coming of Christ, with the emphasis on the latter half of that period. And a [rapture] (1Th.4:13-18, a removal of the church) happens at one of several possible places during that final seven-year period (e.g., 4:1; 11:12; 14:14; 16:15).

Different systems of interpretation have arisen throughout church history, each rooted in one or more of these four basic approaches, systems that seek to explain how all the symbols are supposed to fit together—their meaning, their chronology, etc. And our ability to read Revelation with profit has almost become tied to our mastery of one or another of these systems such that it can seem impossible not just to understand or appreciate, but even to read Revelation unless we first adopt the details of one of these systems. This is not good. And it’s really not at all helpful.

So, what do we do? Let’s get into the text. That’s always the best answer, right? And we’ll come back to this question about systems in just a few moments. Let’s walk through Revelation1 in three steps today.

Opening Encouragement and Exhortation – 1-3

This will include a bit of review from last week. 1 The revelation of Jesus Christ—that was our first hint about how to read this book: Revelation is apocalyptic; it reveals or uncovers the meaning of the Person and work of Jesus Christ toward the wrap-up of world history. And it uses a wide range of symbols and images to achieve its purpose. 1 The revelation of Jesus Christ which God gave him to show to his servants the things that must soon take place tells us this message is about the future. But it wasn’t intended to be put away until some distant future date, like Daniel’s was (Dan.12:4). He made it known by sending his angel to his servant John, 2 who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. And now here is John’s own expression of the intended aim. 3 Blessed is the one who reads aloud the words of this prophecy, so, a second literary genre, prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.

This identification of Revelation as prophecy can help us answer our lingering question about systems: Idealist, Preterist, Historicist, or Futurist. Revelation must be interpreted in a manner consistent with other biblical prophecy. Isaiah can be used as a helpful example. It is certainly anchored in contemporary historical events which we must know about in order to understand his message (6:1) [Preterist]. It leaps forward at times to the end of the age, the final and cataclysmic Day of the Lord (13:6ff) [Futurist]. It makes explicit prophesies about things like the return from exile or the coming of Christ (7:14→Mat.1:22-25; 9:7→ Luk.1:32-33) [Historicist]. And whatever part you read, you understand that he is speaking of things that are universally relevant even apart from the historical setting in which they take place (25:1-4) [Idealist]. The point is that the prophets blend and weave these different interpretive schemes together so that no one of them covers the whole book. They are all knotted together. It is as though in their prophetic consciences time collapses; they interpret all events from God’s point of view (Clements). This is very helpful! We don’t need to master one interpretive system to read Revelation!

Opening Greeting and Doxology – 4-8

Continuing with a bit of review from last week, we’re introduced here to a third category of genre (4) that will aid our understanding of this book. 4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. So, Revelation is not just apocalyptic and prophecy, it’s also epistle, a letter. And like every other NT letter, we must understand what it meant to its original hearers in order to know what it means for us. This piece of the puzzle alone immediately dismisses a lot of strange and fanciful interpretations of this book!

A doxology exalting Christ then follows this identification. 5 … To him who loves us and has freed us from our sins by his blood 6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. 7 Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.  V.7 combines Daniel 7:13 with Zechariah 12:10 (cf. Mat.24:30) giving us even more context to help us understand this book. Many of its symbols and images are rooted in the OT, particularly in Daniel, Isaiah, Ezekiel, Joel, and Zechariah; also Genesis, Exodus, and Psalms—hundreds of allusions, several of which have already appeared. So, the OT is the primary resource for understanding the imagery and symbolism of Revelation, not present-day news sources! This is another piece of the puzzle that is of absolutely immense importance!

V.8 finishes this Introduction just as v.4 began it: alluding to God’s name, I Am (cf. Exo.3:14; Isa.41-48 [Beale 1089, 1091]), the eternally existing One who is and who was and who is to come, the Almighty!

Opening Vision and Direction – 9-20

Now, back to the story, when John (9) heard that loud voice like a trumpet behind [him] (10), [he] turned to see Who was there (12). Before him was a field of seven golden lampstands (12) with one like a son of man (13) standing among them. This language, son of man, recalls the vision in Daniel 7, a Messianic figure. He was presented before the Ancient of Days Who was seated on his throne (Dan.7:9). And this son of man was given dominion and glory and a kingdom that all the peoples, nations, and languages should serve him! (Dan.7:14) And Daniel added that his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed! (Dan.7:14) This is Messiah! And son of man was Jesus’ favorite title for Himself. So, this is Jesus. This is a vision of the Son of man, the resurrected Christ.

Moving on, the longer a leader’s robe back then, the greater his authority. This one (13) is literally to the foot (ylt) (niv reaching down to his feet; esv long). He had 13 … a golden sash around his chest. And 14 the hairs of his head were white, like… wool, like snow, again recalling the Ancient of Days (Dan.7:9). But this was no tired old man! 14 … His eyes were like a flame of fire, and 15 his feet were like burnished bronze, refined in a furnace, no feet of clay here (cf.Dan.2:33), and his voice was like the roar of many waters. How far away can you hear a waterfall, or a mighty, rushing river?

16 In his right hand, the hand of power, he held seven stars, from his mouth came a sharp two-edged sword…. I once heard a seminary professor say that this was a literal sword because there’s no like or as here. Do you think a literal sword was protruding from Jesus’ mouth? Of course not! This is an image of the word of God! (cf. Heb.4:12) We need to be careful when we insist that Revelation be taken literally. John uses many symbols. They convey true meaning, but they’re symbols! 16 … and his face was like the sun shining in full strength. Picture that! 17 When I saw him, I fell at his feet as though dead. Of course he did! But he laid his right hand on me—Jesus didn’t have to put down the stars (16); apocalyptic can mix its metaphors—saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades—unlimited power, even over that which we fear most. Bottom line: this is Jesus! John had seen His glory before! (Mat.17:1-8) Now he drank in this whole scene the instant he turned, and he fell on his face in abject worship!

Then Jesus gives John a charge. 19 Write [down] the things that you have seen, those that are and those that are to take place after this. Many call this the outline verse, much like Act.1:8—the things [he’s] seen are here (c.1); those that are are the letters to those seven first-century churches (cc.2-3); and those that… take place after this are the rest (cc.4-22).20 As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. That’s next week.

Conclusion

But what do we take away this morning? Just anchor into v.3. Read it (3). Don’t think it’s out of reach! But even so, know that blessing comes to those who’ll just read it! Hear it (3). That just means receive it. Trust it. Grasp it. Treat it like Scripture that’s written for your benefit. Keep it (3). That just means obey it. The only way to obey it is to hear it! And the only way to hear it is to read it!

Learning to read Revelation is like learning to drive a car. When you first get started there are so many things to know, so many things to pay attention to—all the different things about the car: just learning to turn it on, how the gearshift works, what the dashboard options are, where the turn signals are, and the windshield wipers, the radio power and volume; what the lights on the instrument panel mean? Then there are the rules of the road, all the symbols on the street signs, speed limits, handling construction zones, and what lane to use when…? Then there are the directions, how do I get to where I want to go, where to turn, the street names. And then there’s the surrounding landscape that helps me know where to find other places next time I’m in this area. With all that going on, I can forget that the act of driving is really pretty simple: steering wheel, gas, and brakes.

We can get so into the rules of the road, and the technical issues, and the scenery in reading Revelation, that we can forget to just keep driving through it, letting our familiarity with it accumulate, develop, and grow toward understanding. So, there’s our charge for today: read, hear, and keep what is written in this book—don’t let it get more complicated that that—for the time is near! (3)

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Resources

Beale, G. K., and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Revelation, by G. K. Beale and Sean M. McDonough, 1081-1161. Grand Rapids: Baker Academic.

Beale, G. K., with David H. Campbell. 2015. Revelation: A Shorter Commentary. Grand Rapids: Eerdmans.

Black, Matthew, NT ed. 1974. The New Century Bible Commentary. Revelation, by G. R. Beasley-Murray. Grand Rapids: Eerdmans.

Bruce, F. F., ed. 1977. The New International Commentary on the New Testament. The book of Revelation, by Robert H. Mounce. Grand Rapids: Eerdmans.

Carson, D. A. 1995. Personal Notes from 20-Part Lecture Series on Revelation. Waukesha, WI: Elmbrook Church.

                  , R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Revelation, by George R. Beasley-Murray, 1421-1455. Leicester, Eng.: InterVarsity.

Clements, Roy. 1981. Personal Notes from Introductory Sermon in a Series on Revelation. Cambridge: Eden Baptist Church.

Dockery, David S, ed. 2012. New American Commentary. Vol. 39, Revelation, by Paige Patterson. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Revelation, 2463-2497, by Dennis E. Johnson. Wheaton: Crossway.

Hendriksen, William. 1940. More than Conquerors. Grand Rapids: Baker.

Ladd, George Eldon. 1972. A Commentary on the Revelation of John. Grand Rapids: Eerdmans.

Longman III, Tremper, and David E. Garland, eds. 1981. Expositor’s Bible Commentary, vol. 13, Hebrews-Revelation. Revelation, by Alan F. Johnson, 571-789. Grand Rapids: Zondervan.

MacArthur, John. 1999. The MacArthur New Testament Commentary. Revelation, 2 vols. Chicago: Moody.

Marshall, I. Howard, and Donald A. Hagner, eds. 1999. The New International Greek Testament Commentary. The Book of Revelation, by G. K. Beale. Grand Rapids: Eerdmans.

Morris, Leon, ed. 1987. Tyndale New Testament Commentaries. Vol. 20, Revelation, by Leon Morris. Downers Grove: InterVarsity.

Walvoord, John F. 1966. The Revelation of Jesus Christ. Chicago: Moody.

                  , and Roy B. Zuck, eds. 1983. The Bible Knowledge Commentary. Revelation, by John F. Walvoord, 925-991. Wheaton: Victor.

NEXT WEEK: To the Church in Ephesus, Revelation 2:1–7