Bible Groups - Digests of Bible Commentaries

The Revelation to John - Chapter 1

Revised 2013

Poor Greek, Semitic, as if translating poorly from Hebrew or Aramaic. Many differences in language from Gospel of John. Also theological differences: in Gospel Christ returns via his Spirit; emphasis on eternal life in the present; in Rev emphasis is on liberation by Christ in the future. Gospel emphasises the Son doing Father’s works on earth, as agent of the Father. In Rev the victorious Lamb shares the worship given to Almighty God. Not incompatible, but unlikely in same author. Imagery differs: Gospel least imaginative, few parables; Rev vivid imagery. Scripture quoted formally in Gospel, none in Rev, though full of Scriptural allusions. Similarities: Christ as living water, as Word of God, as bridegroom, shepherd, replacement of Temple. “Lamb” apparently in both but different words in Greek. Rev anchored in Lordship of Christ by inaugural vision; and in real geography by 7 churches. Best clue to date is use of “Babylon” for Rome (18:2). This is used in other Jewish literature, but only after Roman armies had destroyed Jerusalem and the Temple in AD 70, just as Babylonians destroyed Jerusalem in 586 BC. Strongly suggests date of AD 95-96. Persecutions allegedly by Domitian (AD 81-96), Nero (AD 54-68). Rev may be recalling persecutions under Nero and expected in future rather than that alleged under Domitian. But the Christian church/house with the upper room of the last supper survived the destruction (St Epiphanius, AD 130).
Like OT Prophetic books, written as call to conversion and as consolation for the hearers in their historical situation. Common problem: if God is sovereign, why does he allow evil? God is just, so we are promised that evil-doers will be punished and the just - ie those who keep the covenant - will be rewarded. We need to look beyond the lurid and vindictive language to see that the author is seeking to evoke our horror of sin, especially that of apostasy.
Symbolic numbers: 3 = few; 4 = fullness, universality; 7 = perfection; 12 = fullness, esp diversity into unity, 12 tribes, 12 months, 12 hours; 1000 = huge uncountable numbers. Hence 6 = imperfection, falling short of completeness.
Symbolic colours: white = victory, triumph; red = bloodshed, violence; scarlet, purple = royalty; black = famine; pale green = death. Colours indicate the 2 sides: white is heavenly army; dragon, Babylon red, scarlet, purple.
1 It is the risen Jesus Christ who is revealed; God gave this revelation to Christ for him to give to his servants. God (or Christ) has made it known by sending his angel to John. The revelation shows what must soon take place.
2 John testified to the word of God (=Christ) and to Christ’s testimony. And to all he saw. Voice “behind me” (cf Isa 30:21) in rabbinic tradition.
3 Blessed are those who hear and keep these words, as well as those who read them aloud. The first of 7 blessings in Rev. Describes book as prophecy - ie calling people back from their wrong-doing, because of the possible consequences: death or life. “The (appointed) time” - ie when Jesus will return in glory. Original meaning of “parousia” is “presence”.
4 Formal letter opening suggests John has authority to teach these 7 churches, but “7" implies letter in tended for whole church. Triadic description of God (Exod 3:14). “7" spirits as on the Ark, and also used on coins by some emperors. Either the 7 planets, or 7 stars in Pleides. Or 7 gifts of the Spirit (Isa 11:2-3), or 7 angels before God’s throne (Tobit 12:15, 1 Enoch 90:21), or 7 angels of the 7 churches.
5 Triadic description of Jesus: witness by passion & death, rose from dead - initiating the new age, exalted ruler over kings. In baptism we are freed from our sins by Christ’s blood. At time of Dan Jewish reflection on martyrs saw martyrs’ blood as expiation for sins of Jews who had not stayed faithful to their religion. Early Christians then saw Jesus’ blood as expiation for sins of whole world.. 2 Baruch & 4 Ezra, written about same time as Rev, addressed confusion felt by Jews after AD 70, and also was in form of letters. In each case they address: “Why does God allow these evils?” And each answer that history unrolls according to God’s plan, and the certainty of God’s judgement on the evil-doers and happiness for those who have endured. And each uses symbolic language, partly to avoid being seen to criticise the then political rulers. But Rev sweeps rapidly like movie, with dramatic sounds and other effects, towards the peace of the new Jerusalem.
6 Triad: through baptism Christians are loved, made into a kingdom and have dignity as priests (Exod 19:6; cf 1 Pet 1:2,19; 2:9). Priests are mediators between God and rest of humanity. In sum: God is sovereign, Jesus has triumphed over death and evil, and believers’ have good reason to hope for consolation.
7 Reassures Christ will come again in judgement on all enemies (Dan 7:13; Zech 12:10). But sees 2nd coming in Jewish terms of day of wrath, great upheavals and tribulation. In Zech God will have compassion on Israel and they will mourn the one they have pierced (Zech 12:10). Here the pierced one in Zech is revealed as Christ.
8 The beginning and end, triad repeated.Plus “Almighty” - Pantokrator - the all-powerful, enthroned Christ.
9 Opening vision. John is now speaking, not Christ. John shares the tribulations of his hearers. And endures it with patience. Exiled to Patmos “because of the word of God” - presumably because he has been preaching or holding to the Christian faith. Patmos, 5- miles or so south of Ephesus, is one of islands used for exile. Banishment could be used by provincial governors.
10 Literally “in spirit” - no “the” in the Greek, so differs from Gospel of John. Phase appears to be used sometimes in Rev to introduce new section (4:1-2; 17:3; 21:10). “Seeing” a voice (as in the Gk) and “like” warns us we are now into a vision, difficult to articulate. Trumpets (and harps) normal in Jewish liturgies, but also recall God’s appearance on Sinai (Exod 19;16:19; cf Heb 12:19). Sunday gives the context: Rev can be seen as description of the Mass (Scott Hahn).
11 7 churches named, all within about 50 miles. 1st 3 & last all on Cilician road, and could imagine a round trip to include the others.
12 Assume 7 lampstands represent 7 churches: the 7-branched Menora represented the presence of God in the Temple (Zech 4:2; Exod 25:31-39). Literally: “I turned to see the voice” (Cf Exod 20:18: “all the people saw the voice”).
13 From Dan 7:9-14. Long robe indicates priesthood, sash royalty - he is priest (Exod 28:4; 29:5; 39:29; Wis 18:24; Zec 3:4) and king. Evokes Jerusalem Temple (1 Chron 28:15; Exod 25:37, 28:4; Isa 6; Dan 10:5). Literally “one like a son of man” - not “the, as in Gospels. Corresponds more to the One on the throne (Dan 7:9-10). Fits Dan 7:13, where Son of Man stands for people of Israel, coming to triumph from persecution - by 4 great beasts. But description could also refer to the heavenly messenger in Dan 10:5-6, suggesting the figure John is seeing is Messianic rather than divine, a martyred but vindicated prophet now seen as Messiah. And Dan depended on Ezek (Ezek 1:24-28), where the divine figure on the throne is “like a son of man”. And one possible reading of Dan 7:13 is “He came like a son of man and like (not ‘to’) the Ancient of days”. Divine or messenger? But surrounding verses (6, 8, 17, 2:7) strongly imply divine. But he is also Lord of the church. We will see that he is Lord of history and moves history forward (5:1-10). He stands among 7 golden lampstands, which must represent the single one in the Temple: the 7 churches, representing the whole church, have taken the place of the Temple at Jerusalem.
14 Christ also has the attributes of God (Dan 7:9, 10:6). In ancient time people believed power to act resided in hands & feet; will, intellect and judgement resided in eyes and heart. The figure’s unusual feet and eyes indicate full power, intellect & judgement (Ps 7:10; Jer 17:10; Dan 10:6).
15 Voice “like sound of many waters” recalls Ezek 43:2; 1:24). Feet unchangeable (Ezek 1:27; Dan 10:6).
16 7 stars symbolised royalty - and the emperor (used on some coins and for Mithras). Christ will later be pitted against Caesar. John falling “as though dead” also reminds of reaction to heavenly messenger (Dan 10:5-6). two-edged sword in mouth sign of end-time judgement - God’s words are judgement (Wis 18:15; Isa 11:4, 49:2).
17 Triads: first, last, living one; was dead, alive for ever, keys of death. The figure identifies himself as the risen Christ. To see God’s face is to die (Exod 19:21, 33:20).
18 Finally makes it clear that “the one in human form” of v 13 is the risen Lord. Christ is the one who died, but now lives. Having conquered death, he has the “keys of death and the underworld” - ie he can free those who have died, because neither death nor Sheol can resist his power.
19 What you have seen: Christ in glory (1:12-16). What is: the churches current behaviour (Chaps 2-3). What is to take place: the cosmic battle between good & evil, and heaven coming down to earth on Mt Zion (chaps 4-22).
20 The symbolism of the stars and lampstands are explained by Christ. 7 letters not mere preface, but integral to the book. The 7 churches are the scene wherein the drama is played out. They are where the struggle between Christian good and imperial evil is taking place. But representing the struggles within the churches throughout time. Rev seeks to reveal to its hearers the true nature of the forces at work in the struggle they are currently engaged in. As are we. To help understand the crises and sufferings in their lives. And confidence in the final outcome.