1.2 One Like a Son of Man (1:9-20)
John sees the risen Christ in His glory and is commissioned to write to the seven churches. Paul, Isaiah, Jeremiah and Ezekiel all had significant visions at the beginning of their ministry. He is told to write what he has seen, what is now and what will take place later. He is also given the interpretation of the seven stars and the seven lampstands. v9 - I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. - Patient endurance is one of the key words of this book, 13:10, 14:12, it implies patient endurance under persecution. John was a brother and a fellow sufferer with readers of his letter on the island of Patmos who belong to God's kingdom, he is not writing from the comfort of home but as a fellow sufferer, therefore his writing is practical and meaningful. He suffered on the Island of Patmos because he proclaimed the word of God and testified that Jesus is the Christ, this is a repetition of Rev 1:2. Tribulation in the world is part of the life of the Christian as Jesus (John 16:33) and Paul emphasise (Acts 14:22). Ladd points out that our sufferings are 'in Jesus' just as Paul uses the expression 'in Christ', the use of the simple name Jesus calls attention to his life in the flesh. Just as he overcame so we must also overcome. Patient endurance is in contrast to retaliation cf. 1 Pet 2:23. v10 - On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, - This is wrongly translated in most English versions as 'the Lord's Day', a phrase not used until long after the apostles age. Most scholars believe that John was writing in the year 95 AD, towards the end of the reign of Domitian (81-96 AD). This particular Roman emperor conducted a terrible persecution of all Christians who refused to acknowledge his 'divinity'. On a certain day each year all Roman citizens had to go to their local city shrine, toss some incense on the official altar and declare, 'Caesar is Lord!' This became known as the 'lords day' (Hill). He was also 'in the Spirit' in 4:2, 17:3, 21:10, which could mark four major divisions in the book. Here at the start of the vision he sees the risen Christ, in 4:2 he sees God on His throne, in 17:3 he sees a woman sitting on a scarlet beast, in 21:10 he sees the Holy City, Jerusalem, coming down out of heaven from God. He was caught up by the Spirit into a state where he lost contact with time and senses and was transported into the invisible world of spiritual realities (Wilson). Compare this with Ezekiel's experience in Ezek 2:2 in which the Spirit came into him and spoke to him and Paul's experience in 2 Cor 12:1 in which he was caught up into heaven. Here the trumpet means listen. The seven trumpets which happen later can be considered as the voice of God to the world. v11 - which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." - John was commanded to write what he saw, it was a vision that John saw and he was in the spirit. The message was to be sent to the seven churches of Asia, initially. Seven is the number of divine completeness for God rested on the seventh day of creation, Gen 2:2. The seven churches represent the whole church of Christ, so it is for us also. Just as Paul's letters to the Ephesians, Romans, Corinthians etc. is also for the whole church. The order of the seven churches is geographically in a circular route. v12 - I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, - The seven golden lampstands, we are told later, are the seven churches v20, each lampstand would have a lamp, the complete church would consist therefore of seven lampstands and with seven lamps (see verse 20). In 4:5 seven lamps are linked to the Spirit of God. Solomon's temple had ten lampstands of pure gold (1 King 7:49), and in Rev 11:4 we find the 'two lampstands that stand before the Lord of the earth', the number two standing for the witness of the church. v13 - and among the lampstands was someone "like a son of man," dressed in a robe reaching down to his feet and with a golden sash around his chest. - Someone 'like a son of man' is clearly a reference to Christ, it is used of Christ again in 14:14. The expression 'like a son of man' is first used in Dan 7:13. It is also a designation of Christ used in the gospels. 'Son of Man' is used 30 times in Matthew, 14 in Mark, 25 in Luke and 13 in John. Note 'Son of God' is only used 8 times in Matthew, 3 in Mark, 6 in Luke and 6 in John. Christ is among the lampstands, that is, he is among the church, this illustrates Christ's intimacy with His church, as promised in the Great Commission, Mat 28:19, 'And surely I am with you always, to the very end of the age'. The golden sash around his waist indicates faithfulness (Isa 11:5), the priesthood also wore sashes (Exo 28:4, 39:29), a prophet could also be clothed like this (Zech 3:4). In 19:13 He is dressed in a robe dipped in blood and in 19:16 on his robe he has the name written: KING OF KINGS AND LORD OF LORDS. In Dan 10:5, Daniel saw a man dressed in linen, with a belt of the finest gold around his waist. v14 - His head and hair were white like wool - This speaks of age, sagacity and wisdom like that of a judge who wears a wig to indicate these characteristics. See Daniel's description of the Ancient of Days whose hair was white like wool (Dan 7:9). In this description of Christ the white hair used by Daniel of God emphasises the divinity of Christ (xxxx). v14 - and his eyes were like blazing fire. - His eyes were like blazing fire, that is he sees all with piercing clarity and he judges what he sees according to his holiness. He praises what is good and gives correction to what is wrong. He appears again with eyes like blazing fire in the letter to Thyatira in which he is clearly identified as the Son of God, Rev 2:18. This description is repeated in 19:12 when he appears as the rider on the white horse and in Daniel 10:6 we find that he had eyes are like flaming torches. In 5:6 he has seven eyes which are the seven spirits of God sent out to all the earth. In 4:5 seven lamps are blazing which are the seven spirits of God, see 2 Chr 16:9 (For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him)and Zec 4:10 (These seven are the eyes of the LORD, which range throughout the earth.). Our Lord sees everything concerning the seven church, he is fully aware of their condition as indicated by the phase 'I know your deeds' used in most of the seven letters. v15 - His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. - His feet were of bronze which indicates strength and stability, see Dan 10:6 in which his arms and legs are the gleam of burnished bronze. His voice was like the sound of rushing waters, see Dan 10:6 in which his voice was like the sound of a multitude, also Ezek 1:24, 43:2 in which his voice was like the roar of rushing waters. Part of his self designation used here is also used in the introduction to the letter to the church in Thyatira (2:18). v16 - In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. - The seven stars he held in his right hand are the angels of the seven churches, v20, to whom the seven letters are addressed, 2:1 etc. The seven stars that Christ holds are also referred to in the letter to the church at Ephesus, 2:1 and the letter to Sardis 3:1. His face was like the sun shining in all its brilliance which reminds us of the transfigured Christ, Mat 17:2. Paul also experienced the risen Christ, as a bright light, Acts 22:6. There can be no doubt that this refers to the risen Christ in all his glory. Compare to the description of God in 1 Tim 6:16 who dwells in unapproachable light. Isaiah says that the Lord 'made my mouth like a sharpened sword', Isa 49:2 v16 - and out of his mouth came a sharp double-edged sword, - A double-edged sword (rhomphia) is a reference to the word of God, see Heb 4:12, Eph 6:17. Compare the description given here with that of the rider on the white horse in Rev 19:15, 21 out of his mouth came a sharp sword (rhomphia) to judge the world. In 2:12 he is described as him who has the sharp two-edged sword (rhomphia) and in 2:16 he will fight against those in the church at Pergamum who do not repent with the two-edged sword (rhomphia). Compare with Isa 11:4 'He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked'. This sword has to do with judgement, of the church and of the world. v17 - When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: "Do not be afraid. I am the First and the Last. - When John saw him he saw Christ's glory and fell at his feet because of the unworthiness of his humanity. This occurred three times to Daniel when he saw a mighty angel, he had to be strengthened because he was so overcome by what he saw, Dan 8:18, 10:9, 10:18. Jesus places his right hand on John to comfort and strengthen him. Jesus used the phrase 'do not be afraid' after his resurrection, Mat 28:10. The phrase 'I am the First and the Last' is a divine title quoted from Isa 44:6, 48:12. The Christ is the first and the last, this description is used in the introduction to the letter to the church in Smyrna, in 21:6 he is described as the Alpha and Omega, the Beginning and the End, this is repeated in Rev 22:13, it again emphasises his divinity. v18 - I am the Living One; I was dead, and behold I am alive for ever and ever!, And I hold the keys of death and Hades. - This is a clear reference to his life, death and resurrection and emphasises that Christ is alive for ever and ever. Having died and risen from the dead and visited Hades the abode of the dead (1 Pet 3:18) he has authority over both (xxxx). He has authority over the book of life that determines each mans destiny (3:5). The designation the 'First and the Last, who died and came to life again' is used by Christ to introduce the letter to the church in Smyrna, its particular relevance to them is that they were about to undergo a period of persecution and even martyrdom (2:8). It emphasises that just as Christ lived, died and rose again that if we die we will also rise again when he comes, because he lives so we will live (John 14:19) and he will raise us up at the last day (John 6:40). v19 - "Write, therefore, what you have seen, what is now and what will take place later. - Jesus is the Beginning and the End and therefore he is supremely qualified to tell John what will take place later since he knows what the end will be (xxxx). John was therefore commanded by Christ to write, this books author was Christ, John is the scribe. He is told to write what he has seen, what is now and what will take place later. This offers us another clue to the interpretation of Revelation, the Revelation shows John his previous vision of Christ (what you have seen), the present, that is the letters to the seven churches (what is now) and the future (what will take place later). It is not specifically the distant future although it includes the end time events. Rev 4:1 introduces the future and marks a major division in the book. The letters individually to the seven churches are 'what is now'. v20 - The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. - Christ now unveils the mystery of the seven stars and seven lampstands as promised in the first verse of Revelation. God is a revealer of mysteries to his servants, Dan 2:29, 2:47, and does nothing without revealing his plan to his servants the prophets, Amos 3:7. This is the first illustration of the self interpretation of Revelation. i.e. seven lampstands are symbolic of the seven churches. Christ shows us that Revelation is a symbolic book and therefore we must interpret the symbols in order to understand its message, Jesus gives us the keys to interpreting the book by interpreting these symbols here. Jesus is the only light (lamp) in the darkness in the world and the church bears this light before the world and is therefore a lampstand (compare with Mat 5:15 in which a lamp is put on a lampstand). We should note that the church is a lampstand (Gr. luchnia) and not the lamp (Gr. luchnos), the lamp is the Holy Spirit (see 4:5) and Jesus (21:33), the church is the repository for the lamp, she is indwelt by the Holy Spirit. The same idea is expressed in the two witnesses in which the Holy Spirit is the oil (11:4). We also find that the Lamb is the Lamp of the New Jerusalem (see 21:23 also 22:5), see note on 21:23. We are earthen vessels the surpassing glory we hold is Christ (2 Cor 4:6-7). In Mat 5:14 Jesus says that 'you are the light (Gr. phos) of the world' to his disciples meaning as witnessing to Jesus, the church is the body of Christ on the earth, his hands, his voice etc. The lampstands are made of gold indicating the preciousness of the church in God's sight, the new Jerusalem is also made of gold. As we see Christ in his risen glory so we are to reflect this and show it to the world. His glory is already described in Rev 1:16, see 2 Cor 3:18. In 4:5 we find seven lamps blazing before the throne of God which are the seven spirits of God, therefore the symbol of the church as a lampstand is also a church indwelt by the Holy Spirit (the seven lamps of the lampstand), John perhaps has in mind a lampstand with seven lamps used for illumination in the Holy place (Exo 25:31-40, Num 8:2) indicating the whole church. Compare also the two lampstands in 11:4 who are also two olive trees indicating that the church in its witness to the world is empowered by the Holy Spirit (cf. Zec 4:1 ff.). The symbol of the church as a lampstand is an apt one because her duty is to be a bearer of light to the world, to show forth Jesus, we see this in the description of the two witnesses who are empowered by the Holy Spirit to witness in power to the world (11:4). The witness of the church in the life and in the death of its members is a theme that runs throughout the book (2:13, 6:9, 12:11, 12:17, 19;10, 20:4). Christ interprets the seven stars in his right hand as the angels of the seven churches which is almost as enigmatic as seven stars. The fifth trumpet shows us a star that had fallen from the sky to earth and is almost certainly Satan (9:1). In 12:4 the dragon's tail swept a third of the stars out of the sky and flung them to earth, this is probably a reference to the angels that fell with Satan. The letters to the seven churches are each addressed to the angel of that church, note that angel (Gr. angelos) means messenger. Exo 23:20-23 refers to an angel that was to guard the Israelites as they went across the desert, to guide them to the land God was taking them to. Daniel refers to the prince of the Persian kingdom, no doubt an evil angel, who resisted the angel who came to bring Daniel a message, he was helped by Michael who is the great prince who protects Daniel's people (Dan 10:13, 21, 12:1), Michael is likely to be the archangel Michael referred to in Jude 1:9 and Rev 1:7. We are told that believing children have angels in heaven who always see the face of God (Mat 18:10). In Revelation we find the angel of the abyss (9:11), the angel in charge of the fire (14:18) and the angel in charge of the waters (16:5). Therefore it is quite possible that each church has its own angel. An alternative solution is given in Mal 2:7 in which a priest who gives instruction is the messenger of the Lord Almighty, an angel is a messenger. See also Dan 12:3 in which those who lead many to righteousness shall shine like the stars forever and in Jude 1:13 false teachers are called 'wandering stars'. The fact that the letters are written to the angel of the church implies that the angel has authority over the church, so the leader of the church is the most meaningful interpretation. Ramsey argues that the angels represent Christ's delegated authority to the churches, he hold the seven stars in his right hand, representing the seat of power, they are part of the description of Christ himself. Thomas postulates the most plausible view that the angels are human messengers who are representative of the church and posses no unique leadership function, citing as evidence Epaphroditus and Epaphras, representing churches in Philippi and Colosse who went to Rome to offer help to the prisoner Paul while he was under house arrest (Phil 2:25, 4:18, Col 4:12). The Greek word angelos is also used frequently enough to refer to human messengers (e.g., Matt 11:10, Luke 7:24, 9:52, James 2:25). Thomas goes on to say that Christ's explanation of the stars informed John that they stood for seven visitors to Patmos, either already present or soon to arrive, men who come to help John but will return home with a specific mission to the churches that sent them. They will be bearer of a message to their own city as part of the larger package of the whole contents of the Apocalypse. |
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